Category Archives: Senior Thesis

Designer Babies

Schyler Kucera

Have you ever thought about choosing your child’s physical features and abilities? What would you think if you could walk into the doctor’s office and design your perfect baby? What if you had the option to make sure your baby would have blond hair, blue eyes, were tall or thin, maybe strong? What if you could make sure your child inherited the smart chromosome or the athletic chromosome? Would you take it? It seems like you could create the perfect baby, but there are consequences and issues with this procedure, consequences and issues parents are not aware of.  The debate on whether parents should be allowed to genetically modify their babies to determine physical features and abilities is of immediate concern.

Genetic modification of human fetuses to alter physical traits and abilities is known as a designer baby. Oxford English Dictionary defines a designer baby as “a baby whose genetic makeup has been artificially selected by genetic engineering combined with in vitro fertilization to ensure the presence or absence of particular genes or characteristics.”

In the mid-1990s, embryologist Jacques Cohen came upon a new way for helping infertile women have children. His method of doing so is known as cytoplasmic transfer. Cytoplasmic was intended to save the eggs of infertile women who had undergone repeated attempts at in-vitro fertilization. “In-vitro fertilization (IVF) is a complex series of procedures used to treat fertility or genetic problems and assist with the conception of a child. During IVF, mature eggs are collected (retrieved) from your ovaries and fertilized by sperm in a lab. Then the fertilized egg (embryo) or eggs are implanted in your uterus (Mayo).”  Cytoplasmic involved injecting the cytoplasm found inside the eggs of a fertile donor, into the patient’s eggs. The first baby conceived through the cytoplasmic transfer was born in 1997 (Brownlee).

Since the 1990s, because of these new techniques and scientific ideas for the future such as selecting traits for a superhuman have stoked public fears about babies. Back then, most of these ideas were purely theory, but now several methods for genetic selection are either already possible or will become a reality soon.

For instance, parents can choose to screen embryos created through in-vitro fertilization (IVF) for sex or diseases. Scientists have also recently released a method of extracting defective mitochondria from a woman’s egg and replacing them with healthy mitochondria from a donor egg. New tests are now available to detect fetal DNA in a woman’s blood stream.

Parents may not be able to screen their future babies for genes that display intelligence, hair color or athletic ability yet, however the company 23andme recently applied for a patent on such tests. Soon it will be possible to screen the entire genome of a fetus (Ghose).

The thought process of designing the “perfect” baby has a few additions during the in-vitro finalization process. When the egg is taken out and in the lab, the egg is altered to be what the parents want. The doctors can alter the DNA and change traits such as hair color, eye color, sports ability, strength, the immune system, IQ levels, and skin color. Fetuses altered in this way are designer babies. The rest of the embryos that aren’t perfect or don’t resemble what the parents are looking for are just discarded into the trash (Naik).

One should care about this issue because the research on this process and the debate on whether parents should be allowed to choose their child’s characteristics are happening right now. The debate on if doctors and scientists should be allowed to continue scientific research on this topic is also happening right now. If enough people fight against designing babies then we can prevent designer babies as the future for our children or grandchildren.

In order to prove parents shouldn’t be allowed to genetically modify their unborn babies, I will confirm three arguments: it takes away individuality, creates bigger social gaps, and has undiscovered consequences.  I will then refute three counterarguments; it can help the child be more successful, it will create an all powerful super race, and people already modify their children outside of the womb, so what’s the difference, its my child and I can do what I want.

My first argument is parents shouldn’t be allowed to modify a fetus because it takes away individuality. Not everyone would look the same: some parents may prefer blue eyes and some may prefer green eyes. Some may want a darker skinned baby and some a fair skinned baby. However, this does change the human race as a whole. Many more people will be pretty, healthy, and intelligent because those are desired traits. If parents could pick every characteristic and feature for their child then they would think that they created the generally accepted perfect individual. Once you create that “perfect” individual then everyone wants to have that “perfect” baby. Even though parents have different ideas about what the perfect baby is, all those ideas will be used and everyone will be alike. There would be no individuality. It would be like everyone was a clone. When a parent picks everything about their baby the child isn’t able to be himself or herself. The child is no longer able to become who they were supposed to be.

The parents are trying to choose and control their child’s life. Allowing the parents to choose the traits and abilities of their unborn child takes away from the child’s right to find out his or hers own talents and abilities and decided what they want to do. With the modifications the child will be expected to do what the parents what him to do in order to use his modifications for money well spent. The child will feel the pressure from his parent to pursue the abilities that are enhanced, such as athletic ability. The outcome of the child’s life will already be determined. For example, parents decide that they want a baby that will grow up and be very athletic, then they will modify that gene so that he can be a sports legend. They are trying to control what that child will do in life, the child’s outcome.

This can create bad relationships between children and parents. Thomas H. Murray, a bioethicist at the Hastings Center, a nonprofit research center in Garrison, N.Y. says, “One of my concerns is if we let parents think they are actually choosing and controlling, then we set up all that dynamic of potentially tyrannical expectations over what the child will do or be.” If parents believe they got the baby they wanted/created and the baby doesn’t match that expectation, problems will rise between the child and parent. Murray then gives this example: “You could clone Michael Jordan, but Michael Two might want to be an accountant” (Agar). However what’s done is done. The parent of that Michael Two has already pre-ordained what the child is going to be good at. They have altered his abilities to make him better at athletics, but what happens when he doesn’t want to be an athlete? The parents then didn’t get what they wanted and may be disappointed or upset with the whole process. They paid for an athlete but didn’t get one (Ghose). This will cause family strife.

My second argument against designer babies is if we allow doctors to produce children who are considered to be superior because of their particular modified genes then we risk introducing new sources of physical discrimination creating larger social gaps. For example, babies modified to have blue eyes could lead to biases against brown-eyed people, leading to the belief blue-eyed people are the richer people and brown-eyed people and the poor people, because the blue-eyed people could afford to genetically alter their eye color (Ghose). Physical traits wouldn’t be the only things affected with this, though. Attributes such as athletic ability and intelligence would all come down to how much money your parents have and whether they were able to afford the genetic modifications causing a social discrimination.

Designer babies also cause an increased social gap among the social classes. People today are still fighting everyday for the equality of races. The modification will only add to the fight for equality. The modifications are so expensive only rich people will be able to afford this modification, creating a huge separation and having one class practically run the world while the middle and lower class eventually just die out (Rende). The world doesn’t grow or prosper with “sameness.” Society needs diversity, different views and ideas to grow. Creating a clone world is not progress. It stops progress.

Discrimination between the sexes will get worse as well. Men are considered higher than woman in most cultures in the world today. For example a society like the Chinese who favor the male child over the female child. The male child is believed to be more skilled and have more opportunities than the female. The male child also carries on the family name. If parents had the right to choose whether they were going to have a boy or a girl, then the logical choice for parents would be to have a boy. This is because the boy has the most potential to succeed in that society. If parents choose to have boys, then the population of girls would decrease. To take it to the extreme, the world could go so far into a deficit of females that there would not be enough females to keep up the population. Like the Chinese, the world would go into a reproduction problem, not having enough girls. Parents should not be allowed to choose to have a genetically modified baby because it will lead to discrimination and increased social gap (Rende).

My third argument against designer babies is there are several unknown scientific consequences, and it can be considered human testing. Richard Rende, an Associate Professor in the department of Psychiatry and human Behavior at Brown University says, “If we start altering a gene here or there, even with the best of intentions, we could majorly mess up a lot of other important things in a baby’s DNA—giving babies unpredictable, potentially deadly, and possibly never-seen-before disadvantages.” If something goes wrong and heath conditions worsen then that perfect baby isn’t so perfect. Scientists would be dealing with real human lives, lives that didn’t even give consent. Fifty percent of the embryos created through in-vitro fertilization die and several of the embryos developed mutations. The mutated embryos are then discarded as well.  One cannot know for certain whether the procedure is going to be successful at all and changing the physical appearance and abilities of your child is not worth the consequences. No one knows what will really happen if a child is genetically modified. The baby has the possibility of dying. Not one child’s life is worth giving up to find out these consequences and mutations.

The long-term effects of the procedure on the baby are also unknown. There are concerns about whether the modified baby will grow up and have reproduction problems, or later develop a mutation. The concern is that a big problem will later appear in the modified babies lifetime.

Since not all the consequences are unknown then isn’t it considered human testing without human consent? Even though some may disagree a fetus is a human, no one can disagree a baby born who grows up is a human being. In that case, the babies did not have to chance to say no to these procedures now affecting his/her life. The child now has to live with the consequences of the modifications all because his/her parents decision they wanted a certain trait or characteristic. There are a bunch of unknowns consequences during and after the modification that are putting human lives at risk and the modifications are not worth pursuing.

An example of a modification that had an unpredictable consequence was scientists genetically modified a mouse to be more intelligent. This allowed the mouse to remember things and do things a regular mouse wasn’t be able to do. Such as remember not to take the cheese from something that will hurt him or not to get close a cat. However, under observation, the mouse had become uncontrollably angry and mean, trying to kill the mice around it. Because of the alteration of the gene of intelligence, the consequence was anger. How can we be sure enhancing the genes of our unborn child would not do the same? We wouldn’t know until the procedure was performed and the baby was under observation. Again it’s wrong to perform this testing with all the uncertainties on a baby, a human who will grow up living with these unknown consequences (Barnard).

Even with all these problems some people believe having their unborn baby altered for the desired physical traits and abilities should be allowed. The first counterargument is parents believe they should be allowed to alter their unborn babies’ traits and abilities because the child has a better chance at being successful. They believe with the ability to make their child smarter, the child will get better grades and get into a great college that will lead to a job, which pays a lot more, or in another situation creating the ultimate athlete, one who will dominate and bring in a lot of money. If they have the option to make their child’s life successful then those parents believe they have to right to choose it (Ghose).

The problem with this argument is these parents are stating the only way their child can be successful is through money. Success isn’t only just about money. Success has different definitions for different people. One could define success as money, one as having a big family, and one might say success is just being happy. With those different definitions, are they really making their child successful by giving them the abilities to make money?

There is also the point many very smart people today are just lazy: they aren’t using the gifts they have been given to get a good job and “ be successful” in the eyes of those parents above; a lot of those students are playing video games and letting their lives play out. Just by giving someone the ability to do or be something doesn’t mean the individual will take it. Parents shouldn’t be able to alter their babies just because they believe it opens up an easier path to success for their child because that’s not true. Success has many definitions, and this procedure will not make your child automatically successful.

The second counterargument raised is parents believe they have the right to modify their unborn child because it allows for the human race to create a higher level of society. Some people believe if they had the ability to choose, more parents would have more intelligent, logical children. They believe this would help stop conflict caused by people with inferior genes (Ghose). People believe with this new superior race, society will reach unimaginable limits.

The problem with this argument is allowing parents to choose the traits of their unborn baby would create that social gap between the classes. There would just be one mega race. There would be the people who could afford the treatment and the people who couldn’t. The ones that could afford the treatment would be treated differently from those who couldn’t afford the treatment. This would create a huge separation between upper and lower class. Those who could afford the modifications would look down on those who couldn’t afford the modifications.  If we create a society that is perfect then those who aren’t perfect will be separated. In the long run the weaker society would die out and we would have sameness running the world. Cultures would be left in the dark because they would eventually die out. Creating a superior race is bad because ideas, ways of doing things, diversity, and humanity would die out. 

The last counterargument why parents believe they have the right to alter their babies is because people already modify their child outside the womb, so what’s the difference and it their child they can do what they want. Parents design their babies through the education, religion, and morals they press upon their children while they live under their authority. Since parents are allowed to influence them in their life outside of them womb, there is no difference when doing it inside the womb (Waldman).

This argument is flawed because there is a difference between children outside the womb being influenced by their parents and an unborn baby being altered in some fashion without any ability to understand what is being done to them by the parents. Children grow up and move away from their parents and have a choice about religion, where to go to college, where to get a job, and how they are going to live. When parents modify their babies in the womb there is no going back. What’s done is done. That child is genetically altered to be athletic, be really tall, or with blond hair.

Secondly the alterations don’t give people morals or beliefs. Morals and beliefs come from outside the womb. Once born the child hears different beliefs and different ways to live and decides to follow what he or she believes. Physical alterations inside the womb through procedures to change physical traits are not the same as having a child growing up under a particular influence. An influence doesn’t make a child tall, athletic, smart, etc. Influences change how one thinks or acts. The responsibilities of a parent are instruction, moral instruction, taking care of the child, loving the child, and keeping that child safe. Parents need to let God be God and allow Him to put the children together, fashioning what they are going to look like and what their strengths and gifts will be. Parents shouldn’t try to mastermind their child’s genetic make up.

People believe they should be allowed to alter their child because it’s their child and they can do what they want. They believe they shouldn’t be told what they can and can’t do with their baby. If they wanted their daughter to have blue eyes and blond hair then no one has the right to stop them. If a couple wants to have a son they could alter to be stronger and more likely to have an athletic superstar, then they should have the right to choose that gene to modify. They are the parents and they want the right to choose what they believe is best for their child (Waldman).

The problem with this is they shouldn’t have the right to choose to modify their baby just because they want them to have different colored hair or eyes or be athletic. They shouldn’t have the option to select genes to preordain what their child will be good at. The child should have the same ability as their parents did in discovering their talents and weaknesses. Being able to decide what they want to pursue.

The debate is happening right now on whether parents should be allowed to modify the physical characteristics of their unborn baby. If we don’t take a stand on stopping the research and allowing parents to choose having this modification done, then our voice will be lost and the modifications will be legal. If we don’t take a stand against it then we will have designer babies walking around in a few years. The middle and lower classes won’t be able to afford the modifications and life will drastically change for the worst for our kids and grandkids. Being able to choose the physical characteristics of your baby is not worth the known and unknown consequences. Genetically modifying your baby is wrong. Now you know why parents must not be allowed to genetically modify their unborn babies for physical features and abilities. Hopefully you will take what you have learned and talk with others. By doing this we can win the debate on this topic and be a designer baby free country and world.

Works Cited

Agar, Nicholas. “Designer Babies: Ethical Considerations.” Actionbioscience. 1 Jan. 2006. Web. 11 Dec. 2014.

Barnard, Emily. “The Ethics of ‘Designer Babies.’” The Ethics of Designer Babies. 29 Apr. 2013. Web. 11 Dec. 2014.

Brownlee, Shannon. “Designer Babies.” Washington Monthly. 8 Mar. 2002. Web. 25 Mar. 2015.

Ghose, Tia. “Children to Order: The Ethics of ‘Designer Babies.’” LiveScience. TechMedia Network, 13 Mar. 2014. Web. 11 Dec. 2014.

Murray, Thomas. “Designer Babies: Ethical Considerations.” The Hasting Center. Web. 25 Mar. 2015.

Naik, Gautam. “A Baby, Please. Blond, Freckles — Hold the Colic.” The Wall Street Journal. 12 Feb. 2009. Web. 14 Dec. 2014.

Rende, Richard. “Genetically Engineered Babies: Good Or Bad Idea?” Parents. 20 Feb. 2013. Web. 11 Dec. 2014.

Waldman, Paul. “In Praise of Designer Babies.” The American Prospect. 10 Oct. 2013. Web. 3 Feb. 2015.

Music Education

Nicole Moore Sanborn

Imagine a world without music … awkward silences in the elevator, no radio in the car, no “pump-up” workout music or concerts, a lack of movie scores, and silent cartoons would be a few noticeable changes.  Imagine Tom and Jerry without music.  Without music, the education system would change.  Music education, worship electives in Christian schools, and music classes would cease to exist.  Musicals would not be performed.  The absence of music changes one’s perception of the world.  The world would be less enjoyable, and everything would change.  Music is direly important to our culture; music education cannot exist without music.  Music is a central aspect of being human.  Music education is very important, as it explores a central aspect of culture and humanity; music education improves human thought processes.  Should we not make an effort to understand something so central to our culture?

The following definitions are paraphrased or quoted from Webster’s New World Dictionary of the American Language.  Music education is the process of training and developing the knowledge, mind, and character of a person in the art and science of music.  By music, I mean the combination of vocal or instrumental sounds or tones that form structurally complete and emotionally expressive compositions.  The scope of music education is through public and private schooling, as well as using music in the home or taking private lessons.  By thought processes, I mean “the power of reasoning, or of conceiving ideas; intellect.”

The history of music education varies by country.  For the purpose of narrowing my scope, only the history of music education in the United States will be discussed.  Music education in the United States began in the Colonial Era (1740s-1780s), especially in New England.  At the time, music education was acquired through singing psalmodies orally, as songs were passed from generation to generation.  The other primary method of music education was called “lining out.”  In this method, a “cantor” speaks or sings a line, and the congregation repeats.  This method was not favored due to its redundant nature and assumed waste of time.  “Lining out” was assumed a waste of time due to its redundancy and ineffectiveness.  The congregation gained familiarity with musical compositions, but not necessarily understanding.  The first music teachers taught singing by individual note, one at a time, and traveled from town to town to teach.  They taught in homes, meeting houses, and saloons.  The skill of reading music was rare.  Those who could read music attended Harvard for further study.  Reformers advocated singing songs note by note, and singing schools were established to teach people how to read music (Keene 10-12).

The development of music education was partially facilitated by John Tufts, who compiled a book of psalm tunes, the first book of music instruction in America.  Notes appeared on the staff with punctuation symbols to indicate length (a period was a half note, colon a whole note, and lack of punctuation represented a quarter note).  His book was used until 1881 and eased the transition from learning each note individually to understanding and seeing the rhythmic pattern of psalms in their entirety.  Thomas Walter wrote Grounds and Rules of Music Explained.  In this work, Walter encouraged singing by note and explained music would be preserved more accurately (as to how the composer intended) through this method.  He also emphasized listening to music as an aid to music education (13-15).  In the 1800s, the previously-established singing schools were further developed.  Singing schools increased in number and popularity, taught a stronger curriculum due to published music education works, and had a particular purpose.  The aim of this development was to supply the church choir with trained musicians.  In addition to voice production and vowel formation, the students learned about clefs, syllables, keys, and note values.  Singing schools became the primary means of music education (19).

From the 1720s-mid 1800s, the tune book was the only readily available text for music education; these were meant for intellectual consideration rather than practice (33).  In performance practices, tempo markings and metronomes were used.  In rhythm, different meters were explored.  Lessons were taught about pitch and key notes, but few books were written on the subject at the time (36-39).

Due to improvement (curricula was further developed and music teachers were more available) in school systems and instruments being manufactured in America, the desire for singing schools decreased.  Serious music students went to study in Europe.  Despite improvement of curricula in America, music education curricula in Europe was further developed (more works had been published and music education was more widespread than in America); the serious music students left America to study under European composers.  European teachers moved to America.  Since America was still a young country, employment opportunities for music teachers were more widespread, enticing European teachers to move.  Music education was moving forward (55-56).

Music education varied by region.  The north consisted of towns who favored education, while the south consisted of counties who viewed education as a luxury (59).  In Virginia, people supported the arts, and musicians made money through playing and singing.  By the late 1780s, patronage stopped in Virginia and musicians found other employment (63-65).  In South Carolina, music education was considered a requirement.  The church had little influence and secular music was popular.  Music instruction was aimed at the sons and daughters of the wealthy.  South Carolina was like a European music capital at this time (65).  By 1780, Philadelphia was one of the top music cities in the country, competing with South Carolina.  Teaching instruments to young ladies was prevalent (69).

In the 18th and 19th centuries, an education reform occurred in America, focusing on reason and nature.  This was in the period of the Enlightenment (78).  William C. Woodbridge changed the teaching system in America, making vocal music a regular part of the school curriculum (89).  Elam Ives set up musical seminars and taught key music concepts.  He was the first to use Pestalozzian concepts in music education (90-91).  Pestalozzianism stressed instruction should proceed from familiar to new, incorporating performance of concrete arts and the experience of emotional responses, paced to follow the gradual unfolding of a child’s development (81-82).  Ives taught Pestalozzianism in his seminars and was a key figure in developing music education in America.

In the 19th century, Lowell Mason, a music teacher who set up singing schools and harmonized psalms and hymns, promoted music education throughout the country.  Earlier in his life, Mason attended singing schools and played multiple instruments.  He believed students must be led to the information by the teacher and did not promote teacher dictation (107).  Mason established singing schools primarily in Boston.  Later, the public school music program was expanded.  However, an enriched curriculum was not developed until the tax-supported school system was enforced.  By 1838, music was an accepted subject in Boston public schools, but it could not exceed two hours per week (114).

Music was added to the curriculum of private academies and select schools, where teachers were paid directly through the students.  Music courses were popular in these schools.  Each school competed with the depth and breadth of music courses offered.  Some schools began to offer so many music courses they resembled conservatories (149-52).  A conservatory is a school specifically designed to focus on music and the arts, with a small focus on subjects such as math, science, and history (outside of music and art history).

As public schools improved and their curriculum was expanded, the pressure for art and music education increased.  While the public schools were being improved, the need for music education was realized on a larger scale than it had been before.

In the midst of the aforementioned history, published books regarding music education emerged.  In 1861, Joseph Bird was the first to attempt and complete the Vocal Music Reader, essentially a song book where the singer reads music.  In 1864, Lowell Mason wrote the first actual music series with Song Garden.  The music series was to be used for more universal music education.  In 1870-1875, Luther Whiting Mason wrote a national music course used in the United States and Germany for over 50 years (189).  In 1883, John Tufts and Hosea Edson Holt wrote Normal Music Course, an attempt at an even more universal curriculum (196).

In the 1870s, some schools began specialized programs for the education of music teachers.  Schools for music teachers evolved from conventions lasting a few weeks.  At this time, there was a growing concern for musicianship and skills necessary to teach vocal music successfully in schools (206-07).  The National Normal Music School was established, using Luther Mason’s National Music Course (212).  Julia Crane wrote a teachers manual in 1887 to influence the training of musical teachers.  She focused on the most beneficial progression of music education for children.  In 1907, the Music Supervisors National Conference met and discussed standard curricula.  Those that did offered detailed courses.  In 1921, the education council of this conference developed a four year plan consisting of ¾ music education and ¼ general studies, specifically designed for music schools.  Course work included piano, voice, theory, ear training, music history, music appreciation, orchestration and methods, and music electives (215-19).

In the 1900s, music performance classes (learning how to play and perform an instrument) began to dominate over music appreciation classes (listening to music and learning its importance).  Instrumental instruction became more widespread in 1900.  In the 19th century, instruction as to how to play instruments was less prevalent (270-72).  The 20th century saw technology advances in music instruction methods and the rise of instrumental music (225).  The conservatory system was developed in the 20th century.  The conservatory system taught music intensively, with the goal to produce excellent performers with broad musical backgrounds.  Conservatories accepted musicians of all aptitudes and declined as public school instruction rose (278-79).

Later in the 20th century, newer approaches to music education came from abroad.  Carl Orff promoted creativity and encouraged memory (343).  Zoltán Kodály’s approach was to learn rhythm and melodic ideas.  He focused on folk music, theory, reading, writing notation, and singing as a basic mode of instruction (347).  The Suzuki method, still popular today, focused on teaching basic principles such as listening and proper playing techniques, as well as motivating and reinforcing the students.  Suzuki taught young children through repetition (350-51).  Now that some history has been given, the relevancy of the issue will be discussed.

Music education is important for all because it is widespread and prevalent in society.  Humans encounter music almost daily whether it is through the radio, in the shopping mall, at work, the television, listening for pleasure, or playing an instrument.  Since music is encountered almost daily, music education is helpful in explaining how something daily encountered works.  Music education is readily available through public schools, private schools, colleges and universities, and private lessons.  Since it is readily available, it has the potential to affect everybody, increasing its importance.  My thesis is relevant because it will help people understand the benefits of music education and why it should be kept in schools.

In order to prove music education improves human thought processes, I will explain first, music education aids the development of language; second, music education aids the development of proper emotional and physiological (bodily) responses; and third, music education improves logic.  I will then refute first, music education hinders learning for those not musically inclined; and second, science and math education are more important and should receive more funding than music education.

My first argument is music education aids the development of language.  The world is understood and described through language.  Though language is not the only way the world is described and understood, it is a primary way.  If one does not have a good basis for understanding language and, as a result, does not understand language, their perception of the world will be different.  Admittedly, everyone’s perception of the world is different before language comes into effect.  However, perception of language alters perception of events and issues.  An example of how language changes one’s perception of the world is reading contracts.  Failure to understand language in contracts can lead to signing something not previously discussed or agreed to.  Understanding how language is used cannot take place until language is acquired, as in understanding phonics and word structure.  Music education aids in the acquisition of phonics and word structure, thereby paving the way for understanding language use (aiding the understanding of everyday conversations and encounters).  A study taken at the Arts Based Elementary School (ABES, a charter school) in North Carolina (the town was not specified) in 2002 divided students in kindergarten through third grade into test and control groups.  At the beginning of the school year, each student was evaluated by three tests.  One was the Broad Reading sections of the Woodcock-Johnson III Tests of Achievement, which tests letter-word identification, reading fluency, and passage comprehension.  The second was the Predictive Assessment of Reading, which measures how well one understands phonetics (phonemic awareness) as well as fluency and name recall.  Phonetics is “the branch of language study dealing with speech sounds, their production and combination, and their representation by written symbols” (“Phonetics”).  The third test was the Auditory-Visual Integration test, a computerized test measuring spatial-temporal tasks.  Spatial-temporal tasks are temporary, short-term tasks completed in a space or area.  The children were evaluated by the same tests at the end of the term, just before Christmas break.  During the study, the test group participated in 18 half-hour lessons with four musicians over a four-month period.  The control group participated in chess lessons during the same period.  Both phonemic awareness and spatial-temporal abilities improved in all grade levels in the test groups.  Overall, the study indicates children in early elementary grades develop stronger bases of understanding phonetics and develop a better understanding of how to read when nine hours of special music instruction are added to their lives (Fox 114-115).  Though other methods can be used in teaching students how to read, such as tutoring and completing reading assignments, the study proves adding music instruction to a child’s life improves reading ability.  Adding nine hours of special music instruction in one, four-month time period (rather than all year) improved students’ ability to read; providing music instruction each year will continue to improve the ability to read.

Results of a brain scan study indicate the brain processes music and language with overlapping ways of thinking, in overlapping structures/parts of the brain.  This evidence corresponds to the assumption music and speech is intimately connected in early life.  Musical elements pave the way to linguistic capacities (the mental ability to understand language) earlier than phonetic elements (phonics, the basics of learning how to speak and read a language) (Koelsch 151).

Music and speech share characteristics such as sound waves, perception through the ear, and conversion to neural impulses.  Processing music and language takes place in the same general brain regions.  Music and language both rely on the perception and processing of “assembled units” combined with tonal features and associated with unique symbols.  These symbols are letters in the case of language and notes in the case of music.  Therefore, music and language are multisensory (Fox 120).  Since music and language share these characteristics, understanding how to listen to music can aid the understanding of language.  The argument which follows is music education can aid the understanding of language.  Music is concerned with the communication of musical ideas.  Speech deals with words and the expression of thought.  Speech and music are both types of communication.  Speech and music are also similar as they entail a degree of precision, but neither more so than the other (Henson 252).

Musical abilities are important in language perception and understanding.  In tonal languages, such as Chinese, changes in pitch lead to changes in word meaning.  In both tonal and non-tonal languages, prosody (the musical features of language, including melody, timbre, rhythm, and meter) is of vast importance for understanding structure and meaning in speech.  Music education improves musical abilities in this regard.  EEG (electroencephalography) studies (brain scanning) revealed similarities in the processing of tonal phase boundaries in language and music.  The studies also showed musical training can make the processing of pitch contour in spoken non-tonal language easier.  The findings of other studies (ERAN and ELAN) indicate an overlap of brain (or neural) resources engaged for the processing of syntax in music and language (Koelsch 145-147).  The musical features of language are important for the structure and meaning of speech.  For example, the rhythm at which a statement is said or the emphasis put on certain words changes the meaning of a sentence.  Likewise in music, dynamics play an important part in the tone and mood of the piece.  Studying musical features of language (such as rhythm and accented notes) aids understanding how music relates to language.  Not understanding the use of language in a sentence (in regards to meaning and intonation) makes one feel as though he does not understand the world around him.  Intonation is “the manner of applying final pitch to a spoken sentence or phrase; significant levels and variations in pitch sequences within an utterance” (“Intonation”).  Music education aids the understanding of language in meaning and intonation.  Since this is the case, one would not as frequently feel as though he does not understand the world due to music education.

Additionally, music lessons expand children’s vocabulary.  Musicians and teachers provide information about their instruments and musical concepts through new language, thereby improving students’ vocabulary (Fox 123).  Knowing and understanding musical words such as “tuba” and “allegro,” as well as other instrument names and terms indicating how a piece of music should be played are meaningful to a vocabulary.  Terms indicating how a piece should be played are predominately Italian.  For example, “allegro” is Italian.  Italian is Latin-based (as are Spanish and French).  Many English words are based on Latin, Italian, Spanish, and French words.  Understanding Italian words as they refer to music will, with the assistance of other studies, aid the understanding of literature and language.  Music terminology facilitates the development of the ability to understand and observe similarities between languages.  As humans, it is in our best interest to understand language and how to communicate with others more effectively, since language and communication skills are necessary in each facet of life (primarily when talking to others).  Music education aids the understanding of vocabulary and thereby aids more effective communication, making music education useful even in talking to fellow human beings.

Grasping language aids our understanding of the world around us, as the world is described through and people communicate through language.  Understanding music through music education aids the comprehension of language because new language is taught to students, which develops their understanding of the world.  As proven above, reading and understanding music through music education helps one know words better.  Knowing words better helps one communicate more effectively on a daily basis, read contracts more effectively, and understand politics, culture, and events better.  Thus, language acquisition and a more developed (better) understanding of language aid the understanding of the world.  As a whole, music education aids the development of language processes in the brain due to the intimate connection between music and language and the applications understanding language through music has on one’s life.

My second argument is music education aids the development of proper emotional and physiological (bodily) responses to reality.  When proper emotional responses are developed, so is a proper understanding of reality.  Learning what emotion the composer was seeking to evoke and how the composer viewed the piece helps the student learn proper emotional responses to music.  What emotion the composer was seeking to evoke can be discovered by observing the description of how the piece is to be played regarding dynamics, or through listening to the song.  Through music education, students will be taught how to react to certain pieces of music.  The teacher explains to the students what emotion the composer was trying to evoke, and points students to this reaction.  Or, the teacher may tell the students how different people react to the piece, and tell them if it is correct.  The accuracy of a reaction is based on the description of how the piece is to be played and listening to it played properly (according to the composer’s description).  A piece played quickly (allegro) with a melodic tone and disparity in loudness and softness (dynamics) would most likely result in excitement in the listener.  The composer determined how the piece should be played to the above specifications.  In music education, the students are taught how pieces are played (loudness and softness, speed, tone).  Students are also taught why they respond to specific pieces with specific emotions.  For example, the teacher explains the quick-moving nature of a piece excites students because of how the human body naturally reacts.  If a student understands why he reacts to certain pieces of music the way he does, he can carry that over to other facets of life.  For example, if a student knows why a piece made him feel excited, he can use the same process previously used to understand why he feels upset in a different situation, not related to music.  Music education provides the student with tools to figure out his emotions because music education uses and teaches the aforementioned tools of observing the source and emotional reaction.  He will analyze said emotion and use the same process in various stages of life.

Music is a means of getting out of a bad mood and reducing tension and anxiety.  The ability to manage moods is extremely important for psychological functioning.  This is because mood influences memory, decision-making, and evaluative judgments (Clarke 89-90).  Better memory, decision-making, and evaluative judgments aid the development of a proper understanding of reality.  Memory influences perception of the world as facts are remembered and applied in daily life.  Decisions and evaluative judgments are made each day regarding little things (what to wear, eat, etc.) and larger issues (where to attend college, how to discipline if in a situation of authority, etc.).  Managing moods (which can be helped through music education), influences decisions and therefore one’s life.  Music can also be used to keep brain cells alive during periods of stress.  Excessive stress destroys brain cells, according to the latest brain research.  Unfortunately, the author I learned this from was not specific and no explanation of the brain research was provided (Leviton 283).

Gilliland and Moore, two researchers studying the immediate and long-term effects of classical and popular music selections, completed an extensive study on how music influences mood and emotion.  One aspect of the study involved taking a picture of a participant before and after listening to a piece of music, in order to illustrate and make a conclusion on how music influences reactions, mood, and emotions.  They concluded from those photographs the appreciation of good music tends to result in improved morale (221).  Good morale is important for a person’s well-being.  Morale is “moral or mental condition with respect to courage, discipline, confidence, enthusiasm, willingness to endure hardship, etc. within a group, in relation to a group, or within an individual” (“Morale”).  A positive mental outlook on hardship, courage, discipline, etc. improves well-being.  Embodying discipline and courage and enduring hardship make one’s life better as a whole.  This is because discipline produces strong work ethic, courage defeats fear, and enduring hardship improves mental and emotional strength.  Music education teaches the appreciation of good music, thereby improving morale and overall lifestyle.

Emotions not only guide our actions, but they also enable expression of how we feel to others and allow for the interpretation of other people (meaning how one reacts to something he is told or how someone else’s emotions are perceived).  Emotional responses for everyday events are part of what make us human (Clarke 82).  If one can understand the world around him better and understand proper emotional responses, interactions with others will also be improved.  Schoen and Gatewood, researchers studying the mood effects of music, performed two studies.  For the purpose of this essay, only the first study will be discussed.  The collection of data indicated musical pieces and compositions produce a change in the emotional state of the listener.  Each composition showed a noticeable uniformity in how it changed listeners’ emotions and responses.  The first study tested 17 men and women, some of them students of the music and drama departments of the Carnegie Institute of Technology, and others of faculty members from the Division of Co-operative Research.  Each participant filled out a mood change chart indicating where they were located, time of day, weather, what music selection they desired to hear, their mood preceding the test, any serious mood changes the music brought about, the selection causing the mood change, and how the mood changed.  Rather than presenting the participants with a selection of moods to choose from, the sheet required participants to record their mood, with the aim of observing accurate mood changes (this, of course, assumes the honesty of the participant).  Preceding the study, each participant was interviewed to determine their musicality and attitude toward music.  The 15 selections used were all instrumental.  The pieces were organized into two overall classes, joyful and serious.  After listening to the selections in a predetermined order, each participant completed a questionnaire indicating the participant’s mood before and after listening to the selection, rating the music (how they liked it, if it was good), and the familiarity of the selection.  A summary of the data was collected, and Schoen concluded the large variety of selections used not only produced a change of mood in practically all listeners, but also the moods induced by each selection or class of selections were strikingly similar in type.  Under the classification of joyful pieces, the moods recorded beforehand were disparate, but afterward, the majority felt joyful.  For example, after listening to “William Tell Overture,” 10 of the 13 listeners felt joyful.  After “Light Cavalry Overture,” 12 of 13 listeners were joyful; after “Shepherd’s Dance,” eight of nine felt joyful.  “Anitra’s Dance” caused seven of eight listeners to feel joyful.  “Pastel-Minuet” caused 13 of 17 to feel joyful, and, finally, “Liebesfreud” caused eight of 12 to feel joy.  Only four of eight listeners of “Aida March” were joyful, however the tabulation of the other data significantly compensates for the 50% feeling joyful after “Aida March” (Gatewood 131-142).  Their study demonstrates not only music has a strong impact on emotion, but also each musical piece tends to have the same impact on a significant percentage of listeners.  In music education, students are taught how to react emotionally to pieces.  Since reactions are uniform to a striking degree for each composition, students can be taught how to emote about a piece.  Emoting about music is the first step.  Emoting properly about music can lead to emoting properly about family situations, because the tools will be developed.  In turn, as learning to emote properly develops, students will learn how to develop proper emotional responses to other, larger issues in the world, such as water crises, debt, politics, wars, etc.  The skill starts small but ends in emoting properly about world issues.  Music education will aid the initial development of the ability to emote properly.

Not only do emotions respond to music, but also the body responds to music (physiological responses).  The brain signals the body to react certain ways to certain pieces of music.  For example, a person might want to begin dancing after listening to a lively piece of music, or sit down and relax after listening to soothing music.  “It has been known for many years that perceptual and emotional musical experiences lead to changes in blood pressure, pulse rate, respiration … and other autonomic (automatic, functions the brain controls sub-consciously) functions” (Harrer 202).  Music, then, not only changes our emotions, but also our body signals.  Studying music helps develop proper emotional responses and proper emotional responses aid a better understanding of reality.  This ultimately helps decision-making for the rest of one’s life.  Improving understanding of reality improves thought processes since the brain also processes reality as it understands reality (as well as when proper emotional responses are developed, as stated previously).  Therefore, since music education improves human thought processes in this regard, it would be foolish to deny any student music education.  Imagine a loved one making poor decisions because he was never taught how to develop proper emotional responses.  While other means to teach the development of proper emotional responses exist (such as parents explaining proper reactions in the home), music education enhances these skills.  Appreciating good music (and learning how to do so through music education) helps students develop more accurate emotional responses than without such music education.

My third argument is music education improves logic.  Music is best taught in an orderly sequence.  Granted, teaching in an orderly sequence works for any subject; like Mathematics, Science, or English, however, it should be experienced through music education due to the other connections music (and music education) has to order and logical thought processes.  New information is best and most easily learned when it builds on what has previously been presented (Fox 136).  Though no “right order” exists for music education universally, the very nature of music (rhythms, theory, scales, etc.) is cumulative, and therefore should be taught as such.  When music is taught in an orderly sequence, students will learn how to see the world in an orderly fashion, as they mimic the order demonstrated in the classroom.  Music is everywhere; thus, seeing music in an orderly fashion will cause students to see this one reoccurring aspect of life and culture in an orderly manner.  Seeing music, an important aspect of culture, in an orderly fashion will later aid a student’s ability to understand other aspects of culture and the world in an orderly fashion.  Since other subjects in school are taught in an orderly fashion, students will see those topics in sequence and all of the subjects will come together in an orderly sequence in their brain through constant exposure to the subjects in an orderly fashion.  Though it may seem this magically happens, the argument is tangible.  Music has an inherent order.  Musical works contain specific rhythms specified in the very beginning.  Though the rhythm may change, a new rhythm is always indicated in the piece.  Scales have a proper order.  Scales (of one octave) consist of eight notes played in ascending order and in descending order.  In music education, students are taught the basic components of musical rhythm and scales, the orderliness of music.  The teacher should explain how to identify order in other areas of life.  The teacher may say something like “Now we see the rhythmic order of the piece, as you identified it.”  You can use this same process, of observing, contemplating, and finding relationships in other areas of life.  For example, analyze the logical sequence of events in this class.”  The student will do so, thereby practicing the ability to recognize order and sequence.  This will aid the development of logical and rational thought processes.

Webster’s New World Dictionary of the American Language defines logic as a “science which describes relationships among propositions in terms of implication, contradiction, contrariety, conversion, etc.; necessary connection or outcome, as through the working of cause and effect” and order as “the sequence or arrangement of things or events.”  Logic does not equal order, but order is a component of logic.  In logic, the sequence of things and events are observed through cause and effect.  The cause leads to the effect through some sequence of events, thus logic has order.  The description of relationships among propositions requires some order, as the description will have an order to it.  Thus logic and order are correlated.  Since logic and order are correlated, viewing a subject in an orderly sequence will aid the development of logical thought processes.

Music and mathematics are also related.  Mathematics is associated with logic.  Music relates very well to mathematics regarding sound frequencies and waves.  Sound waves can be represented in a curved, repeating graph (a sinusoidal graph), commonly used in mathematics.  Music is very math based, as rhythms have an order and sequence and use a counting method.  The production of sound waves in musical notes can best be explained through mathematics.  Tones can be analyzed through bar graphs, once again, relating music to mathematics.  To analyze tones through a bar graph, write the names of the notes in one octave (a series of eight notes in a certain interval on an instrument) on the horizontal axis (F, G, A, etc.) and how loud or soft the note was (either in precise decibel measurements or in common language-loud or soft) on the vertical axis.  Then create a second graph comparing loudness and softness between notes in a different octave, and compare the two graphs.  While simply analyzing information through a graph does not intimately connect a subject matter to mathematics, music and mathematics have a stronger correlation, as shown through the other examples above.  “Acoustics (the physics of sound) has well-developed and sophisticated methods to describe and observe the physical characteristics of the amplitude (power) and frequency (speed of oscillation) duration, and superimposition of wave forms, but this is very different from describing how they are perceived by human beings” (Clarke 68).  Acoustics is directly related to mathematics and physics, as acoustics has methods to describe and observe wave forms produced in music through mathematics, relating music to mathematics more intimately.  Psychoacoustics is also studied in music education.  Psychoacoustics is the study of relationships between acoustical events (such as frequencies, duration, and intensity of notes and sound waves) and their physiological and psychological counterparts (such as pitches, timbres, rhythms, and loudness in music) (170).  Studying acoustics and psychoacoustics in music education gives students a better understanding of how amplitude, frequency, duration, rhythms, pitches, and wave forms relate to mathematics and logicality.  One “real world” benefit of understanding how music relates to mathematics is the career field.  Physicists use wave amplitude, frequency, and duration in their field when studying light and sound waves.  Engineers developing instruments use mathematics skills to evaluate how sound waves will exit the instrument.  Musicians should understand the relation of music and mathematics to help evaluate how to play a piece louder or softer, as well as increase their general understanding of sound waves and their instrument.

If not interested in the aforementioned career fields, understanding music mechanics better through mathematics, acoustics, and psychoacoustics relates to logical faculties for non-musical aspects of life and thought.  Pattern recognition is beneficial for thought processing outside of music.  Noticing patterns in behavior of children can aid the correction of wrong behavior.  Pattern recognition is beneficial for the student in other classes, such as patterns in style of literature, historical patterns, and scientific patterns.  Pattern recognition is also the focus of the science section of the American College Testing (ACT), a standardized test colleges examine the results of to determine a student’s preparedness for college.  The ACT utilizes pattern recognition in each section; however pattern recognition analysis is the primary aim of the science section.  Understanding patterns based on rhythms is taught in music education.  Patterns are presented throughout logic; understanding patterns aids the understanding of logic.  Music education then, in its explanation of rhythms, increases pattern recognition, thereby increasing the understanding of logic, relating music mechanics to logical faculties for non-musical aspects of life and thought.

As explained in the first main argument (relating music to language acquisition), there is no one center in the brain which houses all the neurological correlates (or thought processes and brain functions) of the varied skills understanding music requires.  As someone listens to music, he becomes more critical of music, partially transferring music perception to the left hemisphere of the brain (Storr 37-38).  The left hemisphere primarily controls logical decision-making and critical thinking faculties.  Music education gives students more experience in exercising logical faculties.  As logical faculties are developed, a student will gradually learn how to make rational decisions outside of musical experiences.

David, an autistic boy, suffered from anxiety and poor visual-motor coordination.  He had been trying to learn how to tie his shoe laces for nine months, unsuccessfully.  His audio-motor coordination was discovered to be very good.  He could drum very well and was musically gifted.  His therapist successfully taught him how to tie his shoe laces through a song.  “A song is a form in time.  David had a special relationship to this element and could comprehend the shoe-tying process when it was organized in time through a song” (Storr 33).  Conventional methods failed to teach him to tie his shoes, but teaching him through music was successful.  His logical faculties were advanced in the music realm.  Teaching him how to tie his shoe laces through music was successful because music aided his logical understanding of how to tie his shoes.  The author does not specify whether music helped David’s non-shoe-tying processes.  However, since this has worked once, it has the potential to work again.  Memorizing facts through music has proved successful as well.  The logicality of rhythms helps the brain process facts and commit them to memory.  For example, Kaitlyn Thornton, Elsa Lang, and I still remember the Presidents of the United States song learned six years ago.  The song lyrics were a list of each president’s names in chronological order.  The logical rhythm of music and the order which music is composed of helps the brain understand and remember facts.

Kenneth Wendrich wrote many essays on music education and society.  Langer, who Wendrich refers to, defines music as a logical expression of sentient life.  This is because of music’s characteristics of rhythm and temporal organization.  In music education, students are acquainted with how tones are organized in time and “study those (musical) works which have, by virtue of their position in the culture, engendered the strongest resonance with man’s sentient life” (Wendrich 107).  Wendrich and Langer agree music education resonates and aids man’s sentient, or conscious, thought life.  Because this is true, music education, by its very nature, improves logical thought processes and thereby improves human thought processes as a whole.  Logical thought processes are an aspect of human thought processes as a whole, improving one aspect of thought makes the entirety better, as the whole is composed of parts.  While logic does not equal sentience/consciousness, much analytical and logical thought occurs in the conscious mind.  While some logic occurs subconsciously, humans also think through situations and make decisions consciously.  For example, if one is trying to decide where the most logical place to buy dinner would be, he will (or should) consciously and logically think through how much money he has, gasoline costs, type of food desired, traffic, and location.  This is a sentient act.  Langer and Wendrich argue music education improves man’s sentient (conscious) thought life, logic and sentience are interrelated, thereby correlating sentient acts of reasoning (such as which restaurant to support) to music education.

Music education improves students’ thought processes because it provides them with valuable reasoning processes and a logical brain that will aid them in decision-making for the rest of their lives.  Music education provides students with a logical brain due to the teaching of music in an orderly fashion, music’s relation to mathematics and patterns, the analysis of music in the left hemisphere of the brain, and because music helps the brain learn facts and complete functions.  Music education aids man’s conscious, rational, and logical thought life.

The first argument I will refute is music education hinders learning for those not musically inclined.  This argument says due to the fact music is not the way every individual understands the world, attempting to understand the world through music would ultimately harm some peoples’ way of understanding and cause confusion.  This argument pertains to the manipulation of Gardner’s theory of multiple intelligences.  Manipulators of Gardner’s theory (those who oppose my thesis) argue if an individual is not musically inclined and his musical thinking intelligence is weak or undeveloped, music education would not improve his thought processes.  Howard Gardner of Harvard developed a theory suggesting seven distinct intelligences exist.  His theory attempts to document the extent of the different ways in which students learn, remember, perform, and understand, according to the type of mind each student possesses.  According to Gardner’s theory, everyone is able to know the world through language, logical-mathematical analysis, visual-spatial representation (those who think in terms of physical space and 3-D imaging), musical thinking, physically solving problems and creating items, an understanding of others, and an understanding of ourselves.  However, each individual differs in the strength of each intelligence (Lane).

The aforementioned argument is incorrect for a number of reasons.  First, proponents of the view do not fully understand Gardner’s theory.  Gardner stated everyone is indeed able to know the world through music.  Even if one’s grasp on music is weak and one is not musically inclined, maybe even musically ignorant, he can still understand the world through music.  Although attempting to understand through music may seem challenging at first, as musical ability is strengthened through music education, understanding the world through music will be developed and therefore useful.  Similarly, learning how to read takes time, though it may be challenging at first.  Once grasped, the ability to understand and learn through reading is developed and useful.  One may understand the world better through a different avenue than music; however music education will still improve his thought processes.

Gardner proposed the musically inclined show sensitivity to rhythm and sound, may study better with music in the background, and can be taught by turning lessons into lyrics, speaking rhythmically, and tapping out time.  The musically inclined, therefore, would benefit greatly from music education.  However, the other side of the issue must be addressed here.

Music education aids in the development of logical faculties.  Those who understand best through logical-mathematical analysis benefit from music education because of the logicality of rhythms.  Also, those who understand best through language benefit from music education.  Because the relation of logical-mathematical faculties and language’s relation to music were previously explained in the confirmation, no more will be said here.

Music education also helps those who understand best through visual-spatial representation.  The primary tool visual-spatial representation thinkers use to understand is a model of what is being taught (Lane).  Music education not only uses models (sheet music represented in time and space), but the instruments themselves aid visual-spatial representation thinkers’ understanding.  As the instruments are physical objects (visual-spatial thinkers’ way of understanding), music education aids the development of visual-spatial thinkers’ minds.  Music education also elaborates on the spatial representation of notes on sheet music, thus one’s spatial representation faculties are developed.  Ultimately, if one learns best through spatial representation, they can do so with a better process due to music education.  The use of the body is prevalent in music education because of how one plays a musical instrument.  Thus, proponents of Gardner’s theory who oppose the idea music education improves human thought processes fall short.  Everyone can understand through music to a degree; other intelligences are developed and used in music education.

The second argument I will refute is science and math education are more important and should receive more funding than music education.  Thus, more federal funding (or, in the case of private schools, a greater portion of the budget) should go toward science and math education, and little funding for music education.  Proponents of this view downplay the role and importance of music education in students’ lives.  They say math and science are more prevalent because math is used every day through counting money, math class, science class, computers (as the technology behind computers is math based), and the way the universe is created (angles, geometry, symmetry, etc.).  They argue math and science aid the student more as a whole because it helps him understand subjects so prevalent in the world around him.

While this argument seems valid, it is not totally correct.  Math and science education are very important to a students’ education, true, but the purpose of the argument against it is not to downplay their importance.  Rather, this argument seeks to reveal the importance of music education.  Ample funding and budgeting should be provided for science, mathematics, and music.

Kenneth Wendrich, a writer of essays on the importance of music education, supports the view funding ought to be provided toward music and the fine arts because of their prevalence in society.  Music is played in many public places and the arts reflect culture.  Studying art and music from previous eras reflects on the ideologies of said eras and will aid the student in the understanding of culture before their time.  Due to this, music education should be competing with math and science in budgets and schedules.  Wendrich argues “[t]here must be correlated educational programs, particularly at the secondary school level designed to develop an understanding of art works and the artists who produced them in their contemporary societies. Current curricula in the secondary schools have been something less than effective in developing the desired level of understanding in the arts” (72).  Wendrich is not arguing only for music education but fine art education as a whole.  Fine arts education is “any of the art forms that include drawing, painting, sculpture, and ceramics, or, occasionally, architecture, literature, music, dramatic art, or dancing” (“Fine Art”).  Wendrich argues there must be educational programs to develop an understanding of art and the ones in existence have failed.  Funding should indeed go toward music, with the intention of developing better programs.

A seminar held at Yale in 1963 discussed ways to improve high school music programs.  The programs required improvement due to lack of teachers and materials.  With more funding, programs can hire more teachers and acquire ample materials.  One of the seminar’s recommendations was a music literature course for all high school and middle school students should be designed.  This music literature course would develop musical understanding through listening, analysis, and discussion of a limited number of representative compositions.  The project assumed the development of musicality is the primary aim of music education, musicality has a lot to do with the ability to accurately express a musical idea (specifically through rhythm and pitch), and musicality has a lot to do with the ability to understand a musical statement by ear (Wendrich 74).  The seminar saw music education so important each middle school and high school should offer a music literature course.

Admittedly, the world has changed momentously in the 50 years since the seminar at Yale.  But even in a technology-driven world, music is still worth time away from math and science.  Science and mathematics are not more prevalent in society than music, nor should they be.  Though society is technology-driven, music is still a central aspect of culture.  Music is played in many public places such as elevators, the grocery store, radio, waiting rooms in doctors’ offices, and countless others, as expressed in the introduction.  Music scores are still developed in movies.  Take the recent film Les Misérables, for example.  The actors sang from the beginning to end of the film.  Understanding music’s powerful effect on emotions, as well as understanding music mechanics better, may increase one’s enjoyment of the film (the effort put forth and the beauty of the music).  Though the film was also technology-driven, as the graphics, filming, and lighting were brought about by technology, music still played an important role.  While math and science contribute greatly to the creation and development of technology, music is still worth time off of math and science.

Funding should be provided for music for more reason than its prevalence in society.  First, a disparity of subjects increases the diversity of education.  Rather than only teaching the subjects considered as “core” subjects (Math, Science, English, and History), students should be offered more opportunities and outlets.  Music is a means of getting out of a bad mood and reducing tension and anxiety (Clarke 89-90).  Second, the Bible emphasizes singing and worship.  In the book of Psalms, David sings songs of worship to the Lord.  After crossing the Red Sea, the Israelites praise God through song and worship.  Those are two of many Biblical examples where music is used to worship God.  Since music is a means of worshipping God, funding should be provided for music education, as musical worship will be enhanced when those worshipping are musically educated.  Science and math education are not more important than music education, and more funding should be provided for music education.

Imagine, again, a world without music.  The nature of entertainment would change.  Background music would be absent everywhere.  The education system would change.  Music education and music are central parts of being human.  Do you desire to aid the development of language, proper emotional responses, and the ability to think clearly and logically in your children and other loved ones?  If so, providing them with music education can and will aid your endeavors, ultimately increasing their well-being.  Music education improves human thought processes; denying loved ones of this would be a poor decision.  Due to the benefits of music education, it should be kept in schools.  I challenge you to enroll in a music course, learn how to play an instrument, or buy a basic music theory course from the local music store, and seek and support music education.

Works Cited

Clarke, Eric, Nicola Dibben, and Stephanie Pitts. Music and Mind in Everyday Life. Oxford University Press: Oxford, England, 2010. Print.

Fox, Janet and Peter Perret. A Well-Tempered Mind: Using Music to Help Children Listen and Learn. Dana Press: New York, New York, 2004. Print.

Gatewood, Esther and Max Schoen. “The Mood Effects of Music.” The Effects of Music: A Series of Essays. Ed. Max Schoen. Kegan Paul, Trench, Trubner & Co.: 1927. Routledge: London, England, 2001. 131-151. Print.

Gilliland, A.R. and H.T. Moore. “The Immediate and Long-Time Effects of Classical and Popular Phonograph Selections.” The Effects of Music: A Series of Essays. 211-222.

Guralnik, David B., ed. Webster’s New World Dictionary of the American Language. 2nd ed. 1976. Print. “Fine Art,” “Intonation,” “Morale,” and “Phonetics.”

Harrer, G. and H. Harrer. “Music, Emotion and Autonomic Function.” Music and the Brain: Studies in the Neurology of Music. Eds. MacDonald Critchley and R.A. Henson. Charles C. Thomas: Springfield, Illinois, 1977. 202-216. Print.

Henson, R.A. “The Language of Music.” Music and the Brain: Studies in the Neurology of Music. 233-254.

Keene, James A. A History of Music Education in the United States. University Press of New England: Hanover, New Hampshire, 1982. Print.

Koelsch, Stefan. “Neural Substrates of Processing Syntax and Semantics in Music.” Music that Works: Contributions of Biology, Neurophysiology, Psychology, Sociology, Medicine, and Musicology. Eds. Vera Brandes and Roland Haas. Springer-Verlag/Wien: Vienna, Austria, 2009. 143-153. Print.

Lane, Carla. “Multiple Intelligences.” “The Distance Learning Technology Resource Guide.” N.p. n.d. Web. 28 January 2013.

Leviton, Richard. Brain Builders! A Lifelong Guide to Sharper Thinking, Better Memory, and an Age-Proof Mind. Parker Publishing Company: West Nyack, New York, 1995. Print.

Storr, Anthony. Music and the Mind. Macmillan, Inc.,The Free Press: New York, New York, 1992. Print.

Wendrich, Kenneth. Essays on Music in American Education and Society. University Press of America: Washington D.C., 1982. Print.

The Illegitimization of the American Government

Jared Emry

All natural and technological processes proceed in such a way that the availability of the remaining energy decreases.  In all energy exchanges, if no energy enters or leaves an isolated system, the entropy of that system increases.  An economy based on endless growth is unsustainable.  There are no exceptions to the second law of thermodynamics.  The Federal Reserve tries to sustain the unsustainable.  The Federal Reserve depends on several economic illusions in order to operate the monetary system.  These illusions are unsustainable.  Today we live in a country separated from its roots.  We live in a country that has denied even the most basic human rights and liberties for a false national security.  There are many manifestations of this denial: from the ignorance bred in the schools to the suspension of the writ of habeas corpus, trial by jury, the incarceration of the Japanese citizens during the Second World War, and the many illegal wars.  However, the root of many of these problems lies directly at the feet of the monetary policy and the closely related direct taxes.  All other issues are paid for from the currency handled by the Federal Reserve, they supply the money.  The U.S. Federal Government is illegitimized by its immoral, impractical, and technically illegal practices concerning its illusory monetary policies.

Several terms must be defined and will be defined through Ludwig von Mises’s book Omnipotent Government: The Rise of the Total State and Total War.  Etatism or statism is a system of sociopolitical ideas which holds no counterpart in older history and is not linked up with older ways of thinking with regards to the technical policies it recommends; a national policy in which the nation strives for autarky for the betterment of the nation without any considerations for the wellbeing of foreigners or other nations and is incompatible with the ideals of free trade; may with some justification be called “neo-mercantilism;” appears in two forms, interventionalism and socialism (27, 53-57, 77, 95-96).  Interventionalism is a national policy of getting involved in other nation’s politics or economics (53).  Socialism is a national policy of denying individual rights to property (70-71).  Etatism is the antonym of (classical) liberalism or libertarianism.  Liberalism is the philosophy of liberty, free markets, limited government, democracy, and parliamentarianism (xii, 37-38, 131-35).  Parliamentarianism is a method of dividing the power in the government to create a balance of oversight and redress.  Chauvinism is a presumption of the superior qualities or achievement of one’s own nation (2).  Patriotism is the desire for good for one’s nation (2-3).  Nationalism is a doctrine recommending a certain type of action and the policy by which the action is consummated with the action being an infliction of harm on another country for promoting the welfare of the nation (2-3, 137-140).  A nation is a soul or moral principle that daily confirms its existence by manifesting its will to political cooperation within the same state.  A monetary policy is the method employed by the state to control the currency.  A monetary system is the currency’s natural habitat, the economic sphere the currency has influence over.  Inflation is the artificial increase in the supply money and credit.  A free market is an economic system that is unregulated or minimally regulated.

First, the illegitimization of the Government through its monetary policies will be shown through the fact America’s currency is not backed by anything substantial.  Second, the illegitimate income tax will be shown as criminal with its relation to the monetary policy.  Third, the American government will be shown to have been illegitimized by dividing the laws against themselves.  Fourth, the idea America requires its military hegemony to be funded by the current monetary policies will be disproven.  Fifth, the proposal economic growth, and the economic hegemony be maintained, can only result from the current monetary policies.

The illegetimization of the Federal Government has only existed since the creation of the Federal Reserve, in 1913, and ends when the Federal Reserve is ended.  After the Federal Reserve is unchartered and abolished, the American government will begin regaining is legitimacy.  The history of the Federal Reserve started with its founding in the progressive era (1900-1940s), but its cause really started just after the American Civil War.  After the War Between the States, the presidents tried to maintain a gold standard for the currency.  The populists desired a more elastic monetary base, silver.  The banks wanted even greater elasticity so they could increase their profits.  They also wanted to socialize their risks.  Their solution was the Federal Reserve.  It was popularized by Jacob Shiff in 1907.  In 1910, a  J.P. Morgan senior partner Henry Davison, John D. Rockefeller’s man in the senate Nelson Aldrich, central banking advocate Paul Warburg, National City Bank vice president Frank Vanderlip, and the Assistant Secretary of the Treasury A. Piatt Andrew came together and conceived the Federal Reserve.  By 1913 their plan had become a reality.  The entire monetary system of the United States was put into the hands of a few major bankers.  From then on, the United States monetary system has done nothing more than serve their interests.  Hans Sennholz called that fateful day “the most tragic blunder ever committed by congress.  The day it passed, old America died and a new era began” (21).  The private banks gained the power to change the monetary base which allows them to cause inflation to give themselves financial liquidity in times of need while insulating themselves from the consequences of their over extension of credit and bad loans.  The status quo of bankers becoming rich at the expense of the nation has remained the same since the Federal Reserve was founded.  The issues surrounding the United States monetary policy is important for every citizen to know because it is ineffective to discuss the American economy without understanding and considering fundamental issues about the money itself (Paul, End the Fed 1).

The first argument is the currency itself is not backed by anything substantial.  The currency is based on the United State Federal Government’s ability to pay off its debt.  In essence it is backed by the GDP or gross domestic product.  The currency is based off the income the Government makes from taxing its people.  The indirect result of this is the U.S. Dollar is backed by the future income of its citizens.  The people have their futures held as collateral by the Fed.  Secondly, the monetary policies are constructed over bogus wealth multipliers through fractional-reserve banking in which $1,000 suddenly becomes an illusory $10,000.  The magic multiplier works by taking money from a depositor and loaning it out.  For example, if a depositor deposited $10 in a bank, the bank would use that money to loan $1 to ten investors who all will hopefully make a profit and add more money to the system.  But who has the money at that point?  The bank has essentially pretended to double the money when the money doesn’t really exist.  If the depositor took back their $10, then the ten investors fail because they never had money in the first place.  These fractional-reserve tactics were the main cause of the Great Depression (12-32).  Fractional-reserve banking is normally too risky for the average bank to practice.  However, the Federal Reserve creates a scenario that allows for the fractional reserve banking by making it profitable regardless of risk.  The Federal Reserve is a central bank that socializes the losses that would typically be placed on the member banks.  The member banks are able to make a large profit by loaning out money.  The risk is gone because more money will be printed by the Federal Reserve if the bank begins to fail.  In an economic boom the member banks are able to loan as much as they want.  In an economic bust the member banks are sustained by the Federal Reserve at the expense of nonmembers.  Ludwig Von Mises explains how it affects the individual,

The clients of the expanding bank receive additional credits, they expand their business activities, they appear on the market with an additional demand for goods and services, they bid up prices.  Those people who are not clients of the expanding bank are not in a position to afford those higher prices; they are forced to restrict their purchases.  Thus there prevails on the market a shifting of goods from the nonclients to the clients of the expanding bank.

(Human Action 437)

The system is designed in such a way that the banks take money from the poor and give it to the rich.  The Federal Reserve allows the member banks to expand and profit on the backs of American workers.

Second, the income tax is essentially an indirect violation of the right to life.  The income tax by nature is the government putting a claim on everything a person has.  In a nation where the government has instituted an income tax the individual’s right to the freedom of disposition disappears.  This form of direct taxation has been part of socialist and communist planning since Karl Marx first observed an income tax is the greatest weapon in the fight for communism (Paul, End the Fed 172).  The tax redistributes the wealth and places collective rights over individual rights.  When a nation institutes such a task, it is literally saying what you own doesn’t belong to you but to the government.  The income tax denies the concept of private property.

The right to private property is just an extension of the right to life.  The right to life is an empty title if the materials needed to sustain life are unavailable.  The materials to sustain life come through labor.  The energy put into the labor is part of the life-force of the laborer.  The title of life is passed on to the materials needed to sustain life.  Therefore, the laborer has a right to the materials he created because he has a right to life.  He also maintains the right to dispose of the materials as he sees fit because he owns them.  This concept also applies beyond mere sustenance.  Whatever work someone puts into something is part of their life and is theirs.  Viewed this way, all rights are offshoots of the original right to life at their fundamental levels.  For example, stealing is a sin because it violates a person’s right to property.  Essentially the act of stealing is taking all of the time and effort, or lifeforce, the person used to obtain an object.  The thief has not only stolen an object but also has caused time the victim could have spent in a better way to be wasted.  The victim only has a set amount of time on earth and must either go without the object of his desires or attempt to get another.  Either way the thief has done irreparable damage by causing the victim to lose a portion of his life to receive nothing.  In a similar fashion all sins man can do to another man all someway relate back to harming someone’s right to life.  Another great example is of this theory comes from the sacrament of marriage.  When two people are married, their bodies become the property of their spouse.  In this way adultery is fundamentally using property without the permission of the owner.  Also by the same logic, since God owns everyone and everything, everything is His property.  He gets to determine how we can use that property.  Violating His holy Word is misusing His property and so He is entirely justified in punishing the trespassers how He might see fit.  In God’s case He has an infinite lifeforce that can never be exhausted.  This theory also highlights virtues.  The virtue of true generosity becomes an act of willingly giving part of one’s life away.  Obedience becomes an act of willingly giving a portion of one’s life to another.  Thrift becomes the act of not wasting one’s life over expensive material possessions.  Selflessness becomes the act of putting other people’s lives above oneself.  The description of the virtues does not change much with the new perspective, highlighting how the theory syncs with traditional views on virtue.

The income tax violates the right to life because it violates the right to property by denying the freedom of disposition.  Property rights are nothing without the freedom of disposition.  If you can’t do anything with something you own, it can’t really be yours.  The income tax specifically targets the freedom of disposition.  Taxpayers may receive compensation in the form of “free” healthcare or “free education,” which certainly may be valued at the same price as the tax, but the taxpayers lose their right to decide what they wanted to spend that money on.  No government can establish a valid claim to the citizens’ lives because the title to one’s life comes from a transcendent authority beyond this world, whether the authority is merely a natural law based on one’s evolutionary desire to live or a deity.  Unfortunately, the United States government decided for itself it had a valid claim on the American people’s lives when the Sixteenth Amendment passed.  Now the government does not respect your right to property; it merely recognizes you have need of some of the products of your labor.  If you take a look at your income tax report you will see the government gives you set allowances to fit what it sees as your needs.  Since the government does not recognize your rights to the products of your labors, there is nothing stopping the government from taking all but what is needed to survive.  The only thing that stops them from taking everything is the fact you don’t produce anything once you are dead.  This can clearly be seen by taking a quick look at some statistics.  In 1913, a person who had no dependents would pay on average $20 for every $5,000 he made.  By 1950, a person in the same situation would have to pay an average of $964 for every $5,000 made.  Unfortunately, the buying power of the dollar also decreased over that span of time and so that $5,000 wouldn’t go as far.  This same trend in the income tax has continued since its beginning and every step has been down the road to serfdom.  Slavery is nothing more than a total income tax.  If one forces another to work with a threat of harm and takes all the person labored for, then that person is being taxed of what they labored for.  The owner of the slaves gives the slaves enough to live on, not because the owner believes the slave has a right to it, but because he needs to make sure the slave can continue another day.  The same principle is the basis behind the income tax (Chodorov 7-14).

Third, any system where the law is divided against itself is illegitimized.  The highest laws are based on a single concept: the right to life.  Murder is a crime because it directly violates someone’s right to life.  Stealing is wrong because it deprives someone of the extension of their life, which is known as property.  All essential, unalienable, natural, human rights are based on the right to life.  Any law, Constitutional amendment, policy, or regulation that conflicts with these basic fundamentals of the law is divided against the law.  This is why any evil the government does in America is said to be “unconstitutional,” even if the evil legally exists within the Constitution.  The United States Constitution enshrines the primary concepts of the natural right and so when people say something is “unconstitutional” they mean it violates those fundamental rights and is therefore evil.  The income tax is a perfect example of this concept.  The income tax has been added to the Constitution in the form of an amendment, but it is still often rejected as being robbery.  The income tax is robbery.  It plunders from one group and gives it freely to the next.  A people who are intent on getting something-for-nothing from government cannot cavil over the infringement of their rights by that government.  If the price demanded for getting something-for-nothing is their rights, the people will gladly accept.  The income tax takes directly from the laborer’s paychecks to create the illusion they received something free from the government when in fact they themselves and their fellow citizens paid for it already.  They may get something of value in return for sacrificing their incomes to the government, but they lose their rights in the process.  In this way, the people are desensitized to the evils around them (Bastiat 1-8).

Fourth, the opponents to my theory that the government is illegitimized by its monetary policy say the government requires the revenue from the Federal Reserve and the income tax.  They say the government requires the money to retain its hegemony and without the hegemony more things like 9/11 will happen (Paul, End the Fed 80-95).  There are several flaws in that line of thinking.  The invalidity of those theories can best be seen when their imperialistic ideologies are contrasted to the ideology behind the American Republic.  “The Framers did not design the American republic for imperial greatness, but when it functions as intended, it produces something even greater than empire: a free society with limited government and the rule of law” (Federici 6).  Empire is defined by one attribute: conquest.  Conquest does not necessarily refer to taking land but could also be the spreading of an ideology through force.  David Gelenter argues for continued American imperialism saying, “America’s participation in World War I was her attempt to act like the new chosen people, to set forth on a chivalrous quest to perfect the world; to spread liberty, equality, and democracy to all mankind” (147).  He continues saying the U.S. “must use the evil of war to spread the good of liberty, equality, democracy” (156).  The central reason behind this claim is nothing more than nationalistic hubris.  It is essentially a claim it is better to be dead than not living in an America-like environment.  This American imperialism, or Americanism, is vastly different from the republic the Framers created.  An America-styled republic, as created by the Framers, focuses on local, modest goals: the family, the soul, the church, the neighborhood, other communities.  It emphasizes the greatness of the common man, the individual, and how he interacts with his society.  Michael Federici sums up this idea succinctly,

What is at issue is the meaning of greatness.  According to one view, of which the Framers were representative, personal moral character is an essential attribute of a certain kind of greatness….  Using power to promote the common good and lead men to virtue makes it consistent with true greatness.  George Washington is a great man because he, unlike most rulers, did not lust for power as an end in itself and was willing to share it and use it for the common good.  George III is said to have called Washington “the greatest man in the world” because he put down the Newburgh Conspiracy; he refused great power because he knew it would be destructive to republicanism in America.  He chose the modest path, a different kind of greatness, the greatness of Cicero and Cato and other men who risked their lives in efforts to save the republic from empire (9).

Imperial greatness is fundamentally contradictory to Republican greatness.  Imperialists measure greatness by how far the ideology spreads, regardless of casualties.  The imperialist version of greatness coincides with power monopolies or hegemonies.  These monopolies can be based off races (the Aryans of Nazi Germany), epochs (the atomic age), or nations (imperial Rome).  The group with hegemony can use their newfound power to deter and coerce other groups with credible threats or promises.  Hegemonies naturally exist in all areas of life and or normally harmless and short-lived.  The problem occurs when the cards are stacked to create a perpetual hegemony for the sake of power; this problem is a central problem to imperialism.  Essentially, power for power’s sake is the measure of imperial greatness.  The greatness of the republic and the greatness of the empire are mutually exclusive.  “To argue for American empire is to argue against the American constitutional heritage; it is to import a pedigree of thinking, politics, and government that is alien to and destructive of America’s constitutional order….  The emergence of the American constitutional order cannot be understood apart from its growing out of opposition to empire” (Federici 10).  America cannot both be the Republic it claims to be and still have the attributes of an empire; they are fundamentally incompatible.

If the Federal Reserve is taken out of the picture, then the government would have to fall back toward its constitutional limitations.  American imperialism would have to decline significantly.  The system of illusory money from policies, such as the fractional-reserve banking, the excessive printing of more currency, and the income tax, has sustained the military hegemony long enough.  The United States has managed to stay at war for roughly seventy-five consecutive years and the wars need to stop for three reasons.  First, imperialism is the cause and effect of the war.  “Empire means conquest, and conquest means tensions, violence, and war” (Federici 10).  The wars are often used as an excuse for imperialistic pursuit of more wars, i.e. the war on terrorism and the war on drugs.  It is a cycle.  America conquered Iraq based on a presupposition Iraq might possibly be infringing on American nuclear hegemony, an entirely imperialistic cause.  The Iraqi invasion greatly increased tensions in the neighboring countries, which lead to an invasion of Afghanistan, droning over Pakistan, Iran, and other countries, and several civil wars throughout the region.  There will probably be a war with Iran soon.  Second, the current wars in the Middle East help cause terrorism and do not solve for terrorism.  By going to war in the Middle East, the military causes collateral damage that can provoke otherwise peaceful people to take arms against the United States.  A peaceful Muslim may turn violent against the United States if a drone accidentally kills his family.  The wars are likely to increase the number of people who want revenge on the United States.  If those few people decide to get their revenge and carry out an act of terrorism, the U.S. Military will respond and kill more people.  A cycle of bloodshed is created that makes the war endless until the entire country is strictly subjugated.  There will always be terrorists in the world because men will continue to do evil things.  Third, the spending required maintaining the military can’t be sustained on a collapsing economy.  The change in the monetary policies will necessarily put a stop to the wars and solve for the harms more efficiently by not causing a hate cycle.  Thus, the end of American imperialism is a good thing not a bad thing.

Fifth, the opponents to my theory also propose without the current monetary policies America cannot maintain its economic hegemony.  Unfortunately America’s economic hegemony is probably already doomed.  “There should be no means of avoiding the final collapse of a boom brought about by credit expansion” (Mises, Human Action 570).  The only two possible outcomes now are based on whether we collapse the economy or wait for it to collapse itself.  If we collapse it now by correcting our illusory system now, we reap the consequences of our actions before the consequences become worse.  If we wait for the economy to have a total collapse later, we will face the full force of an economy being destroyed.  Either option would cause something that would look like a Great Depression, however that is an illusion.  In reality, the illusion of wealth would be destroyed, and America would be left as its true self; the nation would have to go through a kind of withdrawal from the economic high it has been experiencing.  The first option would not be nearly as bad as the second, and maybe the system could be gradually released to try to allow some economic healing on the way down to the economic base, but the current policies will force a cold turkey style of change and cause massive withdrawal.  Ben Bernanke, the man running the Federal Reserve, believes he can avoid this depression through continuing his policies, but the law of entropy shows the futility of such actions (Paul, End the Fed 95-113).  Essentially, America may lose its economic hegemony temporarily, but that is entirely necessary to prevent a worse collapse and to allow the economy to heal naturally.  If it isn’t done, America’s economy won’t be able to heal.  The Congress’s and the Federal Reserve’s illusory money and inflationary policies are destroying the system and will continue to destroy the system.  Historically, every time any nation has tried to use fiat money to grow, it falls shortly thereafter.  For example, the Byzantine Empire had a gold standard for about 600 years.  The currency remained stable the entire time, and their economy thrived.  Emperor Nicephorus III grabbed control over the monetary system and devalued it in order to wage a war with the Turks.  In turn the war with the Turks was his justification for devaluing the currency.  Ironically, the devaluation of their currency created economic chaos which allowed the Turks to win the war (143).  As long as the Federal Reserve remains in control with its magic money, America’s economy will not be improving.  Rest assured, the banking elite will alter the numbers the best they can to make everything appear fine while the economy will be dying.  The longer the Federal Reserve is in charge, the longer the balance will be shifted.

The Federal Government is illegitimized by its monetary policies.  The citizens of any country run by an illegitimized government should protest against the flagrant miscarriage of justice caused by the policies.  In 1 Kings 12, the people of Israel were in a similar situation and protested.  However, one should not stone the Internal Revenue Service Agents like they did to Rehoboam’s Tax Collector (Chodorov 1-2).  There is a better way to change the system.  The Framers left an emergency escape.  Although the balance has shifted in favor of the Federal Government, the balance between the states and the Federal Government still exists.  Although States’ Rights have been diminishing since the Civil War, the states can still repeal the Sixteenth Amendment, the Federal Reserve can be abolished, and a gold standard can be reinstituted.  Unless the states, as we know them, are abolished, the revolution will happen eventually because it is in the self-interest of the fifty political institutions.  The will for change merely needs to be generated.  The individual citizen can contribute to this will by becoming politically active at either the state or the local levels of politics.  Spreading awareness may also be helpful to the cause.  Action should be taken soon before the window of opportunity closes, but the American people must make their tradition for freedom a priority; the American people must want to be free (Chodorov 75-81).

Works Cited

Bastiat, Frédéric. The Law. Irvington-on-Hudson, NY: Foundation for Economic Education, 1950. Print.

Bernanke, Ben S. National Economics Club, Washington D.C. 21 Nov. 2002. Speech.

Chodorov, Frank. The Income Tax, Root of All Evil. New York: Devin-Adair, 1954. Print.

Federici, Michael P. “Imperialism Destroys the Constitutional Republic.” Thesis.

Mercyhurst College, 2007. Imperialism Destroys the Constitutional Republic. National Humanities Institute’s Center for Constitutional Studies. Web. 27 Feb. 2013. <http://www.nhinet.org/federici20-1.pdf&gt;.

Frum, David, and Richard Norman Perle. An End to Evil: How to Win the War on Terror. New York: Random House, 2003. 239.

Gelernter, David Hillel. Americanism: The Fourth Great Western Religion. New York: Doubleday, 2007.

Paul, Ron. End the Fed. New York: Grand Central Pub., 2009. Print.

—. The Revolution: A Manifesto. New York: Grand Central Pub., 2008. Print.

Sennholz, Hans F. Money and Freedom. Spring Mills, PA: Libertarian, 1985. Print.

Von Mises, Ludwig. Human Action: A Treatise On Economics. Chicago: H. Regnery, 1966. Print.

—. Omnipotent Government. New Haven: Yale UP, 1944. Print.

The Identity and Impact of Vikings in Developing Europe

Elsa Lang Lively

Declan, the Irish monk, strolls up the abbey stairs with his steaming bowl of chicken broth to get a bird’s eye view of the shoreline while saying his morning prayers.  After several minutes of intense chanting he opens his eyes to witness the first rays of the morning light shoot out from the horizon.  To his horror, the day’s dawn reveals three rapidly approaching boats with dragon heads fixed upon the ships’ bows.  Gasping in horror, he recalls the stories of the infamous Vikings his father and grandfather would tell while sitting around the dinner table.  Realizing he must alert his fellow brethren of these vicious marauders, he wildly stumbles over to the bell tower, his chicken broth ration sloshing out across the floor.  He sounds the bells — one, two, three times — to give out the distress signal.  Unfortunately for Declan, he also remembers he has taken a vow of silence just three days prior and is unable to vocalize his fears to the other monks living in the abbey under penalty of spiritual discipline.  After some serious contemplation on the roof, he madly stumbles down the stone stairs before bumbling into a tall, strong, blond warrior with axe poised in hand.

When many think of the Vikings, they picture a scenario like this one, with Norsemen pillaging and destroying everything in sight, attempting to eradicate religion and peace in neighboring European countries.  What many do not realize, however, is the Vikings had a more significant impact on developing Europe than many give them credit for.  The Vikings contributed greatly to European political structure, economy, and culture.

The Vikings are defined by Collins English Dictionary as “any of the Danes, Norwegians, and Swedes who raided by sea most of northern and western Europe from the 8th to the 11th centuries, later often settling, as in parts of Britain” (Fitzhugh 41).  Archaeologists have found artifacts from pre-Viking times in Scandinavia revealing modern-day Nordic countries of Denmark, Norway, and Sweden were made up of multiple kingdoms or clans.  Before Scandinavian people began to pillage and explore more southern nations, they were already forming economic centers and trading among other Scandinavian tribes.  Kingdoms in southern Norway, for example, were already trading with other kingdoms throughout Norway as well as with the Saami in the far north and with the Danes and those in the western Baltic.  Although these separate tribes traded among each other and shared the same pagan beliefs in Norse gods such as Odin, Thor, and Loki, the Scandinavian countries as we know them today did not exist during the time of the Vikings.  The individuality of each tribe and kingdom was a defining characteristic of the Viking age (41).

There are several theories as to why the Vikings started to seek their fortunes overseas, such as the desire for land, wealth, and fame.  “Only some three percent of the land in Norway is suitable for arable farming” (Fitzhugh 32).  Scandinavians were limited in their sources of income during this time period and could really only make a living off of trading, some farming, and craftsmanship.  Long and harsh winters made it difficult for Nordic peoples to earn an income year round because conditions were too brutal to work outdoors for extended periods of time.  Not only did they want to bring resources from other lands back to Scandinavia, but also they also wanted to form settlements in places they invaded to have later access to their natural and produced resources.

Scandinavians who “went Viking,” meaning they temporarily left their villages or towns to seek wealth abroad, had adventurous spirits and showed bravery in combat.  Part of the reason for this is due to the worship of pagan Norse gods during this time (Allan 65).  Vikings sacrificed to their gods before they went out pillaging and believed by having success in combat they would bring honor to their gods and their clans.  Because the Vikings were pagans, no sacred places were off-limits to them when they were set on pillaging.  This meant the Vikings could take riches and relics from other countries in churches and monasteries and not feel guilty about their loot.

Viking society was very structured and operated under a three-part class system.  The highest class was made up of the kings and nobles, who were families with wealth, land, and rank.  Below them were the freemen, who made up the majority of the Viking people, and finally the slaves.  Not all Scandinavians were Vikings, and a large percentage of the Nordic people were traders, craftsmen, or farmers.  Scandinavians with these professions aided the Viking voyages by building long ships or providing supplies and food for the voyagers.  Women, too, were raised to be strong and capable of providing for their families and taking on responsibilities of running farms and businesses while the men were off pillaging and colonizing (Lassieur 54).

The identity and impact of the Vikings on developing Europe are topics not often addressed or given much attention by today’s society.  As the years pass, some aspects of history are remembered and taught to the next generations, while others are overlooked and often misconstrued because not enough attention is paid to the facts.  It is important to be informed about many different people groups and events in history so they are not forgotten by future generations and so we can have a clearer, more accurate picture of the past, using what we observe from the past to improve our future as a society.  If we preserve these areas of history through research and promotion of archaeological findings, then the history of the Vikings and Norse people groups will be preserved for many more years to come.

In order to prove my thesis, that the Vikings had a significant impact on developing European political structure, economy, and culture, I will first address these three areas of influence before refuting two counter-arguments: first, the Vikings were merely barbarians and destroyers of history, and there is no pressing need to study the Vikings and their impact on developing European countries.

The first point I will address to support my thesis is the Vikings had a significant impact on European political structure.  Because the extent of the Vikings raids and exploration reached from the deserts of the Middle East to the shores of North America, the Vikings directly impacted each area in which they found themselves.  The most significant impacts concerning early European political structure were largely centered in the British Isles, modern-day Russia, and France.  In the British Isles specifically, “Viking settlers to Great Britain brought new ideas, such as the beginnings of the feudal system of government that became the norm long after the Vikings’ influence faded.  The Vikings created and founded market towns.  They introduced new ideas about law and justice that became the foundation for many modern justice systems” (Lassieur 9).  Even after the Vikings ceased to directly control Great Britain, the British people still used the structure the Vikings employed in government and laws to promote prosperity and stability, and they added to the growth and success of economically powerful towns and ports the Vikings had founded.

Another lasting impact the Vikings had on developing British political structure was the emergence of British national pride.  “The raids gave to the emergence of a sense of common identity among the English peoples, and the context they provided for the formulation of a distinctively Alfredian political order” (Sawyer 63).  Because the Vikings had begun to threaten the political stability of various British provinces through raiding, the people of Britain, who had once been divided into multiple smaller kingdoms based on geographical location, were encouraged to join forces under a common British identity to have a better chance of protecting their heritage and culture during the time of Viking occupation.  The Vikings may not have planned on having this kind of impact on British politics, yet their presence in Britain shaped the future of the British political structure.  Even after the age of the Vikings was long over, the conditions for England to prosper politically and operate nationally were caused by the presence of the Vikings.

The Vikings did not only make this impact on English political structure but also on Irish and Scottish political structures as well.  Specifically in Ireland, the frequent pillaging and looting caused Celts to realize their need for a more central form of government, which they chose to form into a royal sovereignty.  “The idea that there should be a kingship of Ireland, pursued with great energy in the eleventh and twelfth centuries, owed more to foreign example and to the economic and political changes brought about by the Vikings than to inherited concepts of power.  They brought Ireland into closer political and economic contact with Britain and the European mainland” (Sawyer 109).  When the Vikings settled in Ireland, they brought with them economic opportunity through trade, constructing coastal towns that grew enormously over the years in prosperity and population, such as Dublin, Wexford, Cork, and Limerick, even after the end of the Viking age.  In this way, the European world became a more connected place as Viking rule united previously separate and remote people groups, especially those living in Ireland at the time.

Even before Viking longboats had started to frequent the British Isles, the feared Norsemen had already made a lasting political influence in France.  Evidence of the Viking raids and ultimately colonization on French soil can be seen in the region of Normandy.  The name of Normandy itself hearkens back to the age of the Nordic peoples who settled in France.  As far as affecting French politics, the Vikings greatly influenced developing French political structure during the time period.  “In 911 A.D. they founded Normandy as a virtually independent state in western France.  Having established a well-run government there, they spread out to conquer England in 1066, laying the foundations for that modern nation” (“The Vikings and their Impact”).  Other French states looked to the precedent of the Vikings in Normandy, as those living in Normandy were experiencing economic and political prosperity, while other areas of France were still struggling to establish a political structure that worked well.

Even further north, the Vikings were influential in the development of the Russian political state.  “In the 850s and 860s, they made their way into Russia where they would found city-states that included Kiev & Novgorod” (“The Influence of Vikings on European Culture”).  As a result, Novgorod and Kiev became influential cities in the formation of the Novgorod Republic, a large and powerful medieval Russian state which rose to power between the 12th and 15th centuries and set the framework for the developing Russian nation.  Before the arrival of the Vikings, there was little to no political structure in developing Russia, and an external influence was necessary to cause early Russian cities to grow in economic and political influence at the time they did.  As the Vikings had already done in the British Isles by promoting economic growth and trade among their neighboring European nations, they also caused these newly developing trade towns to grow at rapid rates, connecting Russia with the rest of Europe through trade by sea.  The cities of Novgorod and Kiev, founded early on by the Vikings, grew into prosperous centers for political and economic wealth long after the end of the Viking age.

No matter where the Vikings chose to settle and gain political control in Europe, they employed their own political styles of central leadership of a head of a clan or state to govern a larger people group.  Although the native people groups of countries such as England, Ireland, Scotland, and France probably did not like the idea of being ruled by foreigners, the Vikings did bring order to the areas which they ruled and set a precedent for political structure these countries used as a framework for their own national rule after the Viking age came to an end.

The Vikings’ ideas about law continued to influence governments throughout the Western world.  Their system of allotting land to trusted members of a leader’s army was the foundation for the feudal system, a governmental philosophy that was in place in Europe for more than four hundred years after the Viking Age.  And the Viking idea of allowing ordinary citizens to have a say in government, developed in the Viking civilization … was the basis of many democracies and republics founded in later centuries.  Some historians suspect that the Founding Fathers of the United States may have looked to the ancient Vikings for ideas on how to develop their new governmental system.

(Lassieur 98)

The feudal system greatly shaped the developing European political system, especially in the British Isles.  This goes to show politics and divisions of power were centered around philosophies the Vikings previously introduced, and the people living in these feudal societies continued to incorporate their own political views over the years to follow.

My second argument in support of my thesis is the Vikings also significantly influenced the developing European economic system.  The Vikings focused on establishing trade ports along British, Irish, French, Scandinavian, and Russian coastlines to further their trade productivity.  Because the Vikings were seafaring people, it made sense for them to continue making a living in a way connected to the sea and river systems.  The Vikings traded with and pillaged towns connected to nearly every waterway in Europe, from northern seas to the Mediterranean and even across the Atlantic Ocean.  “They were the first to pioneer trade routes down the Volga and the Dnieper; they opened the routes to Constantinople and the Byzantine Empire; they traded with the Franks and the Baltic; and they even opened up the routes to the Far East” (“The Influence of Vikings on European Culture”).  Long after the Viking age came to an end, the trade routes they previously established and made famous across Europe continued to be used by European traders for years to follow.

Not only did the Vikings establish necessary trade routes to connect various European nations during the time period, but their innovation also led to a new kind of economy in northern Europe — one based on the use of currency derived from metals.  This type of economic system was a newer, more advanced system than the system of trading and bartering for goods that had been so popular in many parts of developing northern Europe up until that point.  “This led to the creation of international markets and trading across the ‘known world’ of the time” (“The Influence of Vikings on European Culture”).  Northern European countries were now more capable of developing their own mercantile markets based upon a uniform currency and could start to build up their regional economies.

My third confirmation argument is the significant impact the Vikings had on developing Europe through various nations’ various cultures.  Because the Vikings settled and had temporary control over countries such as modern-day England, Wales, Ireland, Scotland, and France, they influenced the cultures of these developing nations in multiple ways, some of which are still evident today.  For example, “Place names are an invaluable source of information on the extent of Scandinavian influence, and their distribution mirrors the geographical spread of colonisation [sic] known from historical and archaeological evidence.  In England, for instance, Scandinavian names are concentrated within the Danelaw, the area of northern and eastern England that was in Danish hands” (“Viking Colonists”).  Names of towns and villages in the British Isles still in existence today can often trace their names back as far as Viking rule.  Places names ending in –by, –thorpe, and –thwaite, for example, are sure signs of previous Viking occupation and influence.  Even a thousand years later, the establishment of towns by the Vikings still plays a role in geography and culture today.

In Normandy, the Norsemen who had established their own separate political state in France integrated into French culture, borrowing from French customs while still maintaining their own distinct Scandinavian traditions.  The result of intermarriage and the passing of years led to a new people group — the Normans (Ringler 57). This caused the region of Normandy both to have a French identity by geographical location and remain a distinctly Norse people group as well in their customs and manner of living.  Even today, the region of Normandy has its own distinct dialect and traditional dress, setting it apart from the rest of France.

The Vikings were not just raiders, fighters, traders, and rulers, but also innovators and explorers as well.  Through excavations in early Viking settlements in Britain, archaeologists have found items that have demonstrated the superb craftsmanship and skill of Viking settlers during the time period.

They were very skilled craftsman capable of creating a wide range of high quality material goods.  Artifacts from Viking Dublin include wooden spindles, a wide variety of bone needles, hundreds of examples of cloth and wool and spools of thread, and a huge variety of leather goods, including boots and shoes.  Excavations at Jorvik, which demonstrate that the city greatly expanded in population and wealth under Viking rule, produced an equally rich assortment of pins, needles, spindles, cloth, leather, and other artifacts that indicate their prowess at creating clothing and garments from leather and cloth.

(“The Influence of Vikings on European Culture”)

One of the most referenced cultural and technological contributions the Vikings made to developing Europe was undoubtedly the Viking long ship.  The Viking long ship was a highly advanced form of nautical engineering for the time period, and many other European nations attempted to copy the design of the Viking long ship due to its speed, sleek design, and durable structure.  Excavated long ships in Scandinavia and northern Britain support what some have called folklore — that the Vikings did, in fact, make the voyage across the Atlantic as far as North America, as their long ships were built solidly enough and could travel fast enough to complete the voyage.

The Vikings made natural explorers as well.  It makes sense the Vikings would be so good at exploration, due to their love of the seas, their ability to survive and adapt to harsh climates, and their cultural beliefs that caused them to seek adventure and bring honor to their gods and to their families.  “They were the pre-eminent explorers of their time, being the first to discover the Faeroes, Iceland, Greenland, North America, and Spitzbergen, the farthest point North that had ever been reached by explorers in 1194.  Discovered in 1961 by the Norwegian explorer Helge Ingstad, an international team of archaeologists excavating the site at L’Anse aux Meadows unearthed the remains of eight Viking long houses as well as a blacksmith’s shop complete with anvil, iron fragments and slag” (“The Influence of Vikings on European Culture”).  These archaeological finds and more have solidified the proof of Viking exploration to the ends of the earth, despite rough conditions that would it make it near impossible for people to survive.  Because the Vikings journeyed to parts of the world where no European settlers had previously been, they increased their global spread of Norse culture and colonization to other northern territories.

Although their settlements in North America were not destined to last, they proved the voyage to a “New World” truly was possible to other neighboring cultures, which followed Vikings’ example in exploration and colonization for years to come.  They also had a lasting impact on Iceland, which is still considered to be a Scandinavian country today.  After exploring various lands outside of close neighboring European countries, the Vikings looked onward to see what other wealth and opportunity could be found elsewhere, establishing colonies in both Greenland and Iceland.  Specifically in Iceland, the Vikings contributed to the formation of the local language, place names, and the style of open government, which included the jury system.  Their development of a distinctive Icelandic culture can be seen in their literature, the Icelandic Sagas.  “The Sagas in Iceland, which told of family, feuds, and the great kings and their voyages, was the height of medieval literature of the time” (“The Influence of Vikings on European Culture”).

The extent of the Vikings’ influence may be even greater than historians and archaeologists speculate, as more evidence and artifacts are dug up in Britain, France, and Scandinavia with each passing year.  With every new piece of evidence found, the case for a significant impact on developing Europe due to the Viking age only grows stronger.  Yet the evidence and history already available about the Vikings has truly changed the way many perceive the Vikings and has caused many to realize the significant impact the Vikings had on developing European political structure, economy, and culture.

The first counter-argument people often make against the Vikings is the Vikings were purely barbarians and destroyers of history, as they frequently burned records and removed historical and religious artifacts from houses of worship.  It cannot be denied the Vikings pillaged and ransacked monasteries and churches, especially in the British Isles; however, many believe these are the only contributions, or lack thereof, the Vikings made in Europe.  This is simply not true. They built prosperous towns, established governments, and promoted trade among other European nations.  Their goal was not just to bring prosperity back to their clans in Scandinavia by taking resources, but also to branch out and colonize other areas of Europe as well.

It is important to remember the Vikings were pagans and were not really concerned with sacred religious artifacts and the respecting of church leaders.  Because of a lack of Christian influence in their culture, there was no Biblical moral code they were compelled to follow.  They targeted monasteries and houses of worship simply because they housed the most wealth and monetary resources they could take back to their clans in Scandinavia, not because they wanted to kill all the Christians in Europe.

It is also necessary to keep in mind the Vikings lived during a very bloody time in European history in general.  The Vikings were not the only ones invading and pillaging other towns.  This does not justify their actions but does go to show during times of unrest and instability, men act based upon their needs of survival and desire to prosper.  The goal of the Vikings was simply to acquire more resources and wealth to provide for their villages, bringing honor to their gods and their families in the process.  Being a Viking for a period of time was a way of life for many Scandinavians.  Most would become Vikings temporarily to bring back enough wealth to start a business or to make sure their families would be financially stable.  Usually, men that became Vikings participated in several expeditions before returning to a lifestyle that involved either trade or industry.

A second major counter-argument is there is no need to study the Vikings and their impact on developing European countries.  Some might argue other empires lasted much longer than the Vikings and had more significant impacts or contributions on society.  Although the age of the Vikings did not last as long as the Roman Empire or the Egyptian Empire did, this does not mean the Vikings should be forgotten simply because some believe they are not as worthwhile of a subject to study.  If we pick and choose which portions of history should be studied, then we lose sight of many important aspects of history that have equally contributed to and influenced society today.  Because historical events are built upon other historical events preceding them, no aspect of history has not influenced another key part of history.  To ignore a certain event or people group would mean ignoring the cause of another event or development in history.  The Vikings truly did influence history — it is just a matter of how much attention society wants to devote to them today.

The study of history affects different people in different ways.  One popular way in which many people devote time to studying history is through researching their ancestors and finding out how far back their roots can be traced.  Many find their identities in the past, since the past shapes the present and the future, either positively or negatively.  Since researching the past is a way in which history truly comes alive for many, people can trace their roots back to Scandinavian origins or to locations in Europe that were once Viking colonies.  In this way, the studying of Viking culture and impact on Europe does still influence people today.  Scandinavian countries certainly have been impacted by their Viking heritage, but the influence of the Vikings has stretched much further than just these countries through settlements and colonization in other European countries.  Through storytelling and record-keeping, both the stories and the folklore of the fierce Vikings have been kept alive over the years.  Even in the United States are groups of people with either Norse ancestry or who are simply passionate about Scandinavian heritage called Sons of Norway.  Organizations like these keep history alive, and old Scandinavian culture is remembered and studied.  With every passing year, however, these historical groups shrink with a lack of interest in younger generations for the stories of the past.  By studying and learning more about people groups like the Vikings, not only is history preserved, but the next generations are taught how to appreciate and learn from the past as a way to cherish their heritage and incorporate the past with today’s culture.

While there is some truth to the modern cultural stereotype of the Norse Vikings, it is important to remember there is much more to the identity and impact of the Vikings than many realize.  From a Christian perspective, the Vikings did not add to the spiritual enlightenment of Europe because they were pagans.  The goal of the Vikings was not to promote morality and ethics but to acquire land and wealth to have a higher standard of living.  This does not mean, however, the Vikings could not or did not have a significant, or even positive, impact on developing Europe.  They not only caused their own territory in northern Europe to expand and become prosperous for years to come with their necessary establishment of trade routes that set the standard for Scandinavian economy, but they also built up other developing European nations in the process.  From looking at the historical facts objectively, overwhelming evidence exists in support of a positive Viking influence.  To ignore the positive impacts of the Viking age would mean ignoring a vital part of European history, a part from which many derive their culture and ancestry.  Like all other aspects of history, it is necessary to research and learn from all we can to have a more accurate and clear perception of the past and to grow as a society.

Works Cited

Allan, Tony. Exploring the Life, Myth, and Art of the Vikings. New York: The Rosen Publishing Group, 2012. Print.

Fitzhugh, William W. and Ward, Elizabeth I. Vikings: the North Atlantic Saga. Washington D.C: Smithsonian Institution, 2000. Print.

“The Influence of Vikings on European Culture.”  Sourcing Innovation, April 2009. Web. Feb. 2013.

Lassieur, Allison. The Vikings. San Diego: Lucent Books, 2001. Print.

Sawyer, Peter. The Oxford Illustrated History of the Vikings. New York: Oxford University Press Inc., 1997. Print.

“Viking Colonists.” BBC History, 17 Feb. 2011. Web. Feb. 2013.

“Vikings.” Collins English Dictionary. 5th edition. 2003. Print.

“The Vikings and their Impact.” Flow of History, 2007. Web. 27 Feb. 2013.

Contemporary French Secularism and the French Revolution

Audrey Livingstone

Imagine, if you will, living in a time in which your country’s governmental and political systems are completely void of stability.  Imagine living in fear of a bloodbath taking place a block away from your home.  Imagine a man rising to power who beheads a man, woman, or child at the snap of a finger.  Imagine living in a society in which almost anything can be justified under the guise of pursuing liberty, equality, fraternity; imagine living in complete and utter chaos.  Millions of French people experienced these things daily throughout the French Revolution. This was perhaps the darkest period of French history, and its effects linger in society today.

The following information is based off of historian Robert Wilde’s summary of the French Revolution.  The French Revolution is one of the most widely recognized historical events to ever have taken place.  Its most crucial events occurred between the years 1789 and 1802, when the country was wracked with political and social turmoil.  The absolutist monarchy was under attack by those who wished to transform it into a Republic, and all the uprising caused riffs among the French people.  Originally brought upon by financial crisis in France, the beginning of the Revolution is traced back to May 5, 1789, when the États-Généraux, or the General Assembly, gathered for the first time since 1614.

Louis XVI called the Assembly, which was composed of three different estates.  The first was the clergy, the second the nobility, and the third the general public.  This was done in order to assess the country’s financial situation and form solutions to whatever issues were identified.  However, instead of coming to a unanimous agreement on what was to be done, the Assembly fell to pieces.  After having been locked out of a meeting, the third estate met in an indoor tennis court and took the Tennis Court Oath, vowing “never to separate till they had done something” (Bunker Hill Monument Association 50).  The third estate then overtook the General Assembly and declared itself a National Assembly.  The king, who wished to avoid more of a power struggle than had already taken place, gave the Assembly power.  It then suspended tax laws and began reforming France.

As the Old Regime (or Ancien Régime) fell, the National Assembly formed the Legislative Assembly, who drew up a new Constitution.  Unfortunately, the Legislative Assembly also took it upon themselves to legislate against the church and turn against any who supported the king and his monarchy.  As the changes brought upon by the National and Legislative Assemblies became more drastic, the Revolution changed direction in 1792.

The National Assembly was replaced by the National Convention, who officially abolished the monarchy and, a year later in 1793, executed the king (Louis XVI).  After his execution, France was declared a Republic and was then plunged into one of the bloodiest and most terrifying parts of the period: the Terror.  Spearheaded by Robespierre, the Reign of Terror was a period in which anyone noble, anyone related to the monarchy, was sent to the guillotine.  Nearly a year later, after tens of thousands of deaths, the people turned against Robespierre and those who aided him in leading the Terror.  Robespierre was himself sent to the guillotine, and the Reign of Terror came to an end.

A new constitution was then drawn up.  This constitution put five men, labeled as the Directory, in charge of the country.  However, due to election rigging and political corruption, the Directory became quite a dishonest affair.  Napoleon Bonaparte became involved in the Directory, and he ended up bringing the Revolutionary Wars to a close as well as having himself declared consul for life (sole leader of France).  In 1804, he declared himself Emperor; the Revolution had ended, and France had become an empire.

Since the focus of my thesis is showing how the Revolution is still alive today, I will not be surveying French history from the Revolution to now.  I would now like to define a few terms I will be using throughout my thesis: secularism; the Revolution’s slogan “liberté, égalité, fraternité”; and contemporary France.  According to Princeton’s WordNet, secularism is “rejection of religion and religious considerations.”  The phrase “liberté, égalité, fraternité” served as the Revolution’s slogan; though many people are aware of its meaning, I will define it for the sake of clarity. In English, it translates to “liberty, equality, fraternity.”  I will also consistently refer to contemporary France throughout my thesis.  What I mean by “contemporary” is anywhere from the 1950s to the present.

All of this being said, you may be wondering why my thesis is important.  Understanding history, the events which lead up to and formed our modern world, is extremely important.  Specifically in regard to understanding modern Europe and its secular nature, revolutions are extremely important.  Identifying French secularism and analyzing its origins and growth helps us to better understand the France we see today, which tends to be at the forefront of international affairs and issues.

In order to prove my thesis, that contemporary French secularism was inaugurated by the French Revolution, I will prove French secularism manifests in government, the country’s religious climate, and its attitude toward sexuality; and I will show how these things resulted from the Revolution.  In addition, I will refute two counterarguments.  I will dispel the ideas France is more religious than secular (specifically regarding Muslims and Catholics), and the Revolution has been made redundant regarding secularism.

My first proof to confirm my thesis is French secularism manifests today in French government.  Nothing has happened in the past several hundred years since the Revolution to demonstratively change the secular political climate in France.  This is specifically evident in the most recent election.  In 2012, Nicolas Sarkozy’s presidential term ended, and elections took place in late April.  Unfortunately, Sarkozy’s conservative values were not as popular among the people as those of socialist candidate Francois Hollande, who won the popular vote.

Sarkozy was one of the most right-wing and conservative presidents France has seen, and, according to Tony Cross of the RFI (Radio France Internationale), a large part of his election was “his promise to ‘modernise’ [sic] the French economy” (par. 3).  Even though he was conservative in the eyes of the French, he was still rather secular, seeing as his platform was to modernize the country.  Unfortunately, during his office, he began to lose popularity.  Perhaps the most decisive factor in his loss to Hollande was difficulty he encountered in leading the country through its economic crisis (par. 12).  BBC’s Schofield says, “By the left he was despised as the uncultured friend of the rich; by the far right as the man who broke his word; by liberals as the president who began to reform then stopped” (par. 9).  It was not only the economic crisis that brought Sarkozy out of his presidency, though; the French were looking for someone more liberal and more secular, and this is where Hollande comes in.

As the French grew increasingly unhappy with Sarkozy’s leadership, Hollande seized his opportunity to gain popularity and secure a win for the socialist party.  He nearly came from out of the blue into the running for the socialist party when Dominique Strauss-Kahn, the original socialist candidate, was caught in a sex scandal.  Hollande’s slogan “Le changement, c’est maintenant” (“change is now”) brought assurance to the French people he would handle things differently if they put him in l’Élysée (the French equivalent of the White House).

Several of Hollande’s most widely-embraced campaign pedestals display the secularism that has rooted itself in French society since the Revolution.  He is the quintessential socialist.  This is seen in his plans for tax reform, his desire to legalize gay marriage, and his openness concerning his agnostic beliefs.  Hollande, in typical socialist fashion, hopes to redistribute wealth.  He wants to raise taxes for those he deems rich while simultaneously lowering taxes for the middle and lower classes.  He promises he will enforce a 75% income tax on those who earn 1 million or more euros per annum.  Taking more money from the upper class gives him more room to benefit those with less, he says (“Q&A” 1).

He also hopes to legalize gay marriage.  As evidenced by many intense protests occurring in the streets of France, it is an issue that has impassioned many of the French.  The issue has and continues to cause divisions throughout the country, due to the tenacious nature of the “conservative” part of the French population.  These “conservatives,” however, are really quite secular in their own right.  They are not against the idea of gay marriage because it violates religious beliefs; they are against it because it violates their idea of a traditional family: a husband, wife, and children.  Despite these protests, Hollande remains steadfast in his belief it ought to be legalized.  He also supports the legalization of gay couples’ ability to adopt.  The people cry the government passing these laws (a higher income tax for the rich, legalization of gay marriage, and legalization of adoption for gay couples) is a manifestation of true equality among all French citizens.  Not so ironically, equality was one of the main cries of the Revolution (liberté, égalité, fraternité).  The modern demand for equality takes a bit of a different shape than it did during the Revolution. During the 1700s and 1800s, it was more so directed toward the unfairness of so large a social gap between noblemen and the clergy and the common people rather than gay marriage being equal to heterosexual marriage.  Despite the practical differences, the spirit of the cry remains the same.  The French, as they did so long ago, desire complete equality among themselves, even with the presence of the conservatives, who are themselves still secular.

In addition to these government reforms, France elected an openly agnostic man.  Hollande says, “J’ai longtemps été agnostique, désormais mes doutes se sont transformés en certitudes,” (“I have been agnostic for a long time, and henceforth my doubts have become certainties”) (“Dieu” par. 3).  Had the spirit of secularism died with the Revolution, the French would certainly not have been so open to electing this man as their president.  The beliefs of a people are reflected in who they choose to lead them.  So, it is clear France remains secular in their election of the socialist Francois Hollande and in their support of his secular governmental reforms.

My second argument regarding my thesis is French secularism is evident in the current religious climate in France.  As James Leith explains in Culture and Revolution, “The major symbols that played an important role in the Revolution often took on a religious aura” (174).  What is interesting about this, however, is this “religious aura” merely denotes the fact religious symbols were taken and transformed into secular Revolutionary symbols.

For instance, la Montagne (the Mountain) became an important Revolutionary symbol after radical Jacobians, who had a great deal of influence in the Convention and Committee of Public Safety, took this phrase on as a nickname (174).  Mountains have very important representations in Christianity, e.g. Mount Sinai where God revealed the Ten Commandments to Moses, Jesus’ Sermon on the Mount, and the mountain as the kingdom of God in Daniel 2.  However, during the Revolution, a mountain became something very different from its originally generally-accepted religious connotation.  Leith says, “At the peak of the Revolution, symbolic mountains appeared repeatedly on engravings … or were constructed on festival grounds.  Often orators emphasized that they represented the holy Mountain from which leadership and enlightenment radiated through the Republic” (176).

This trend continued throughout the Revolution with other religious symbols, such as the equilateral triangle, which was normally used to represent the Trinity.  It took on a new meaning as tri-part slogans such as “liberté, égalité, fraternité” and “la nation, la loi, le roi” (the nation, the law, the king) appeared.  It was also used as a symbol for the cult of the Supreme Being, which was a Revolutionary movement and a symbol of “the sanctity of Republican legislation” (176).  The cult of the Supreme Being became prominent around the time during which the Reign of Terror began.  Now, a cult being somewhat prominent may seem to contradict my thesis a bit, so I would like to clarify this.

The cult of the Supreme Being was a tool used by Robespierre to further his political agenda, which was to wipe out the nobility.  In 1794, on the day of the Festival of the Supreme Being, he said,

The eternally happy day which the French people consecrates to the Supreme Being has finally arrived.  Never has the world he created offered him a sight so worthy of his eyes.  He has seen tyranny, crime, and deception reign on earth.  At this moment, he sees an entire nation, at war with all the oppressors of the human race, suspend its heroic efforts in order to raise its thoughts and vows to the Great Being who gave it the mission to undertake these efforts and the strength to execute them.

Did not his immortal hand, by engraving in the hearts of men the code of justice and equality, write there the death sentence of tyrants?  Did not his voice, at the very beginning of time, decree the republic, making liberty, good faith, and justice the order of the day for all centuries and for all peoples?

He did not create kings to devour the human species.  Neither did he create priests to harness us like brute beasts to the carriages of kings, and to give the world the example of baseness, pride, perfidy, avarice, debauchery, and falsehood to the world.  But he created the universe to celebrate his power; he created men to help and to love one another, and to attain happiness through the path of virtue.

The Author of Nature linked all mortals together in an immense chain of love and happiness.  Perish the tyrants who have dared to break it!

Frenchmen, Republicans, it is up to you to cleanse the earth they have sullied and to restore the justice they have banished from it.  Liberty and virtue issued together from the breast of the Supreme Being.  One cannot reside among men without the other.

Generous people, do you want to triumph over all your enemies?  Practice justice and render to the Supreme Being the only form of worship worthy of him.  People, let us surrender ourselves today, under his auspices, to the just ecstasy of pure joy.  Tomorrow we shall again combat vices and tyrants; we shall give the world an example of republican virtues: and that shall honor the Supreme Being more (“Religion” 1).

As you can see from Robespierre’s words, this was a way to manipulate the people and accomplish his Revolutionary agenda.  He created the cult himself at the beginning of the Terror and when he died, the cult ended a mere few months after it began.  So, it was a short-lived, political-agenda-ridden movement that ended up being firmly rejected by the people.

But perhaps one of the most outright ways in which we see religious symbols taken for secular purposes is the use of hymns, which used to be written only inside the church for worship, to encapsulate the spirit of the Revolution.  For example:

O Liberté, Liberté sainte !

Déesse d’un peuple éclairé !

Règne aujourd’hui dans cette enceinte,

Par toi ce temple est épuré !

Liberté ! devant toi, la raison

chasse l’imposture ; l’erreur s’en fuit, le

fanaticisme est

abattu,

Notre évangile est la nature,

Et notre culte est la vertu (180).

O Liberty, holy Liberty!

Goddess of a knowledgeable people!

Reigns today in this house,

This temple is purified by you!

Liberty!  Before you, reason

Hunts deception; error flees,

Fanaticism is

Demolished,

Our gospel is nature,

And our religion is virtue.

These religious symbols stolen for secular use display the people’s rejection of the church and Christian faith, which has been passed down to modern-day France.

Additionally, Roman Catholicism was a state religion before the Revolution, during which the Declaration of the Rights of Man and of the Citizen was drawn up.  It declared every man had the right to freedom of religion (which was more so freedom from religion, as the people rejected the idea of any state religion) and freedom of thought.  A recent re-manifestation of this is the 1905 French Law on the Separation of Church and State, which cemented the public’s desire to be a secular society, not bound by religion.  The French Enlightenment played a large part in instilling this desire in the common man.  “The idea of separating the churches and the state was defended by many intellectuals and politicians, and came to prevail against the counter-revolutionary and anti-republican attitude of the Catholic Church” (“The Law of 1905” par. 1).  France carries the spirit of the Revolution with them by continuing to diminish the importance of the Church and religion as a whole.

My third and final argument pertains to the modern attitude toward sexuality in France.  The stereotype of the French being one of the most sex-mad populations in existence seems a bit silly sometimes, but it’s true.  While open sexual immorality certainly isn’t uncommon in today’s world (we see it nearly everywhere nowadays), it is more potent in French society.  “Just look at the things that reflect their cultural mindset,” like art and advertising (e.g. in magazines, the metro).  France has never had the religious influence or restriction that other countries have had, like America had with the Great Awakening” (Cochrane, personal interview).  As a people, the French’s inclination toward exaggerated openness concerning sexuality continues to rise (especially in women) and can be traced back to the Revolution.

During the Revolutionary period, liberté (alongside égalité and fraternité) was something the people felt they were deprived of and strived for desperately.  It was fuel to the fire that was the Revolution.  Liberty brought everyone together because it was a common interest; it was what drew those who opposed the monarchy against it in the first place.  For years, they became a restless people, fighting ideologically against any restraints placed on them.  As seen during the Reign of Terror under the leadership of Robespierre, they were willing to take drastic measures to be a free people.  Hundreds of years later, liberty takes on a different connotation.

Though governmental freedom was eventually achieved years after the storming of the Bastille, the desire for liberty did not fade.  It continues to be extremely valuable in French society.  The continuation of this emphasis on liberty and freedom is especially visible in the realm of sexual mores.  This is certainly not difficult to see.  For instance, upon a simple scroll through the French subgenre of foreign films on Netflix or glance at movie advertisements in the Metro, one will find modern French movies raunchy at the least.  A couple of these include Chroniques sexuelles d’une famille d’aujourd’hui (Sexual Chronicles of a French family), L’apollonide : Souvenirs de la Maison Close (House of Pleasures), and Cliente (the Client).  Elaine Sciolino of the New York Times writes “you have images in the Métro of a woman paying for sex who could be the middle-aged woman next door, and a single pregnant Muslim justice minister and no one seems to care” (par. 11).

Though we find ourselves hundreds of years past the Revolution, the desire for liberté remains central to French society.  Sexual liberty is not only something the French pursue; they are proud of it.  In May of 1968, a revolution began whose slogan “pleasure without obstruction” can still be seen in French life today, as “both the number of partners and diversity of sexual activity has significantly increased in France in the last decade” (Crumley par. 2).  The French have not only deservedly earned the title of a very sexual people; they continue to further it.

I would now like to address two counterarguments that attempt to disprove my thesis.  The first is France is more religious than secular because the Muslim population has grown so much recently and is taking over the country.  Soeren Kern, a Distinguished Senior Fellow of the Gateway Institute, states Islam is growing at a rapid rate in France and is indeed taking over the country (par. 3).  He says this is seen through the increase of construction of mosques (there are now more than 2,000) throughout the country, in addition to the fact France has the largest European Muslim community.

What Kern (and many of the French) fail to realize, however, is while the amount of nominal Muslims may be in the millions, the amount of those who actually practice the religion is far smaller.  Out of the 75 percent who claim to be Islamic, a mere 3.8 percent of the French population practices Islam (Kerr par. 2, 3).  While Islam appears to be taking over France, it is just that: an appearance.  This shows though many claim to be religious, secularism remains prominent.

In addition, the French government and general population have been actively pursuing a decrease in religious rights for Muslims.  In September of 2004, the French government (under Nicholas Sarkozy) passed a law prohibiting female Muslims from wearing headscarves to school.  The law banned other religious symbols (such as large Christian crosses and Jewish yarmulkes) from being brought into schools as well.  So, even though Islam seems to be growing, secularism remains very much active in French society and cultural life.

The second counterargument to my thesis is the general idea a part of history that occurred so many hundreds of years ago and that was so exaggerated and bloody compared to the political/governmental reforms we see now could not have such a deep impact on modern society.  Many are under the impression because all countries go through ebbs and flows and undergo different movements, one state of mind does not necessarily stay embedded in the culture long after.  This, however, is not the case with French secularism.

France prides itself on being a secular state and on having no state religion or even practiced majority religion.  The government protects that.  The people value it.  They believe it to be a good thing.  On December 9, 1905, the law that separates church and state was passed.  According to the Musée Virtuelle du Protestantisme Français (Virtual Museum of French Protestantism), “Today within the European Union, the 1905 law is a French peculiarity.  In other countries the churches are not strictly limited to the domain of worship, but are also allowed to carry out social activities.”  The French wanted to be secure in the knowledge that they would not be subjected to any religion, and this law did exactly that.  We can see that though the Revolution is certainly technically well in the past, having occurred several hundred years ago, its ideas are still present.  They are still being acted on legally and societally, like with the previously mentioned laws against Muslims.

To say the Revolution does not affect the modern French mind relays a lack of understanding of the true modern French mind.  One sees, for example, when surveying the religious atmosphere of the country, that separation of church and state does not imply freedom of religion, as it does, for example, in the United States of America.  It is technically there, yes.  A French citizen is free to claim any religion.  But to practice it and be overt with it raises many hackles, which is a clear sign of the presence of secularism.

All said and done, hopefully you can now clearly see the secularism that lies in French culture today.  It manifests in government, and many different aspects of popular culture (e.g. music, art, advertisements).  While it is true secularism is all around us, inescapable, if you will, evident in some way in every society, the current situation in France can be clearly traced back to the Revolution.  This sets French secularism apart from what we see in the rest of the world today.  Though the Reign of Terror has passed and the guillotine comes in different forms, the spirit of Robespierre and the revolutionaries lives on.

Works Cited

Bunker Hill Monument Association. Proceedings of the Bunker Hill Monument Association at the Annual Meeting. Concord: The Rumford Press, 1914. Print.

Cochrane, Maria. Personal interview. 26 March 2013.

Cross, Tony. “Why did Sarkozy lose the French presidential election?” Radio France Internationale. Radio France Internationale Online. 15 February 2013. Web. 8 May 2012.

Crumley, Bruce. “More Sex Please, We’re French.” Time. Time Online. 7 March 2008. Web. 23 May 2013.

Dive, Bruno. “Election présidentielle: et Dieu dans tout ça ?” Sudouest. Sudouest Online. 15 February 2013. Web. 8 April 2012.

Kern, Soeren. “Islam Overtaking Catholicism in France.” Gatestone Institute: International Policy Council. Gatestone Institute Online. 18 Aug. 2011. Web. 23 Jan. 2013.

Kerr, David. “Islam set to be dominant religion in France.” Catholic News Agency. Catholic News Agency Online. 17 Sept. 2011. Web. 23 Jan. 2013.

“The Law of 1905.” Musée Virtuel du Protestantisme Français. Musée Virtuel du Protestantisme Français Online. 22 Jan. 2013. Web.

Leith, James and George Levitine. Culture and Revolution: Cultural Ramifications of the French Revolution. University of Maryland at College Park: Department of Art History. 1989. Print.

“Q & A: Sarkozy’s and Hollande’s plans for France.” BBC News Europe. BBC News Online. 3 May 2012. Web. 15 Feb. 2013.

“Religion: The Cult of the Supreme Being.” Rory Rosenzweig Center for History and New

Media. Rory Rosenzweig Center for History and New Media Online. N.d. Web. 26 March 2013.

Schofield, Hugh. “France election: How François Hollande won.” BBC News Europe. BBC News Online. 15 February 2013. Web. 6 May 2012.

Sciolino, Elaine. “France. Sex. Problem?” The New York Times. The New York Times Online. 29 October 2008. Web. 27 Feb. 2013.

“Secularism.” WordNet. Princeton University. N.d. Web. 23 March 2013.

Wile, Robert. “French Revolution 101.” About.com. About.com Online. 8 February 2013. Web.

Abortion Cannot Be Justified

Kaitlyn Thornton Abbott

A nurse sits in a back room, looking at a baby.  The baby’s seventeen-year-old mother rests in the recovery room.  The nurse empties the contents of the suctioning tube into a bucket and onto the table.  She counts one head, a whole torso, two arms, two legs, ten fingers, and ten toes.  She sees thousands of babies like this a year; babies who were too young to die.  Suddenly, she bursts into tears.  This time it was too much.  She saw the eyelids, the nose; all she could imagine was her own infant at home, sucking on his thumb.  “How is this one any different?” she wonders to herself.  Slowly, she gets herself together and goes back into the operation room and nods at the doctor, signifying everything was accounted for.

This may seem like a made up story, but this is the testimony of a former abortion clinic worker (Meyers 2).  This woman knew the unborn fetus, what the doctors like to call a “clump of tissue,” was an actual human child.  She knew what they were doing was wrong.  This woman knew what my thesis is here to prove.  Abortion cannot be justified, morally or medically, because the fetus is human, very much alive from the moment of conception.

The question “when does life begin?” has echoed across the generations, and each generation takes its turn trying to answer that question.  The problem was, and still is, they ask themselves the wrong question.  The question, “when does life begin?” is inherently flawed.  Life doesn’t begin; it began.  Life began once, at Creation.  The question that needs to be answered is “when does each human fetus gain the status of being biologically alive?”  There is no question: the fetus is human; a human being is a member of Homo sapiens.  When humans reproduce, a monkey is not created, nor is a turtle, nor is any non-human entity; the fetus growing inside the mother’s womb is biologically human.  The question drawn from this understanding is if it is human, is it alive?  And if it is alive, is it a person?  Because the answers to those questions are, yes, the fetus is alive, and yes, it is a person, you will see through my thesis abortion cannot be justified morally or medically.

Abortion is a word thrown around, with a general understanding of the idea.  The concrete definition of abortion, however, is “the deliberate termination of one’s pregnancy.”  The terms going to be associated with this thesis are as follows: morally, justified, life, individual, viability, gestational, and living.  Morally means “in relation to standards of good and bad character or conduct.”  Justified means “having, done for, or marked by a good or legitimate reason.”  Personhood is defined as “the quality or condition of being an individual person.”  Viability is “having attained such form and development as to be normally capable of surviving outside the mother’s womb.”  Gestational is “the period of development in the uterus from conception until birth.”  Also, individual is defined as “a single human being distinct from any other human.”  Merriam Webster defines life as “an opportunity for continued viability,” but speaking from a medical perspective life is defined as “the energy that enables organisms to grow, reproduce, absorb and use nutrients, and evolve, and, in some organisms, to achieve mobility, express consciousness, and demonstrate a voluntary use of the senses.”  The five criteria all organisms must meet to be declared “living” are having highly organized systems, having an ability to acquire materials and energy, having an ability to respond to their environment, having the ability to reproduce, and having the ability to adapt (Stone 2).  Although fetuses may not have the ability to reproduce in the sense of offspring, they reproduce in the sense the cells divide to reproduce more cells to allow the fetus to continue to grow and develop.

The idea of terminating one’s pregnancy dates back to ancient cultures.  Many methods early cultures practiced were non-surgical.  The earliest written record of an abortion was found in the Ebers Papyrus, an ancient medical text drawn from records that date back as early as the third millennium B.C.  The Ebers Papyrus says an abortion can be induced through an herbal tampon, which was the most common practice.  The Egyptian recipe is based on acacia berries and it specifically states that it can stop a pregnancy at any time (“History of Abortion” 2).

Not only was it done in the world of the Egyptians, but it was also a common practice in China.  Folklore speaks of it (mercury potions were said to be used) and royal concubines were documented to have abortions as early as 515 B.C.  They, like the Egyptians, understood the basic concept of activeness during pregnancy.  For example, they realized any action that could result in a miscarriage could be done on purpose to achieve the same result.  Hard rubbing or massage on the uterus, riding a horse, and heavy lifting were all common practices of removing an unwanted pregnancy.  Unwanted pregnancies happened for a variety of reasons, just as they do today; however, these reasons usually stemmed from economic problems and famine.  Other Asian observations, such as Japanese texts, state there were shrines dedicated to the lost and aborted babies.

The Ancient Greeks also practiced abortion and quite commonly, too.  For example, Soranus, a second-century Greek physician, was a strong advocate for abortion, but only in the cases of woman’s health and emotional immaturity.  His methods were said to cause the woman no harm, and all that would physically happen was a miscarriage.  His methods included fasting, bloodletting, energetic walking, riding animals, and jumping so one’s feet hit one’s butt.  He highly disagreed to the use of sharp instruments to terminate a pregnancy due to the risk of harming the woman by perforating her organs (Merino 26).

One of the most extreme methods of abortion during the medieval period was a surgical practice called embryotomy.  Simply put, this was the removing of a dead or alive fetus from the mother’s womb.  This was a fairly common practice whenever complications appeared, and some archaeological discoveries point in this direction.  For example, a decapitated infant with other multiple mutilations found at a gravesite in Dorset buried without the mother shows she probably survived after undergoing an embryotomy, based upon the mutilation of her baby (45).

Abortion dates back to ancient cultures, and the procedures were just as harmful then as they are today.  Abortion is argued it is a woman’s choice, but abortion was tried as a crime in the ancient cultures.  They believed a woman who had an abortion not sanctioned by her husband was undermining his authority and was punishable by death (47).  In many cultures it was not legalized; however, many spoke out against the illegality of it, pushing for changes in the law, based upon the presumption of women’s health.  The issue of legality remained prevalent until 1973 in the case of Roe v. Wade when abortion upon demand was legalized with the defense of “women’s choice.”  Today, 1.21 million abortions occur annually, with nine abortions every four minutes, and one abortion every twenty-six seconds in the United States.

In order to prove my thesis, that abortion cannot be justified medically or morally, I will prove abortion cannot be justified medically because life begins at conception, and I will prove abortion cannot be justified morally because the fetus is alive, and abortion is unjust, and since our society is founded on justice, it is not right.  I will also be refuting three counter arguments to my thesis: it is a woman’s choice to do what she pleases with her own body and her reproductive rights should not be infringed upon, the fetus is not a living entity, and in the case of rape or incest, all abortions are just.

My first point is life begins at conception. Keith Moore explains in his book Essentials of Human Embryology

Human development begins after the union of male and female gametes or germ cells during a process known as fertilization (conception).  Fertilization is a sequence of events that begins with the contact of a sperm with a secondary oocyte and ends with the fusion of their pronuclei and the mingling of their chromosomes to form a new cell.  This fertilized ovum, known as a zygote, is a large diploid cell that is the beginning, or primordium, of a human being (6).

The size of that zygote when first formed is smaller than your fingernail, but the size of the fetus cannot be a determining factor in whether or not the fetus is alive (9).  The embryonic stage is merely that — a stage in development, just as puberty and menopause are stages in development people hit as they age.  Just because someone hasn’t hit puberty doesn’t mean he’s any less of a person than an eighteen-year-old.  In the same way, just because the fetus isn’t fully grown yet, doesn’t mean it isn’t alive and it isn’t a person.  The stage of development is not a deciding factor in whether the fetus is alive or not.  The deciding factor which determines whether life begins at conception is the biological standards all living things must meet, which are having highly organized systems, an ability to acquire materials and energy, an ability to respond to their environment, the ability to reproduce, and the ability to adapt.  The systems the fetus has are exceptionally organized; they have all of the systems you and I do, only less developed, depending on gestational age.  The fetus acquires energy from the mother and continues to grow; the fetus also responds to the mother’s and father’s voices and music.  The fetus may not be able to reproduce in the sense of offspring, but the cells that make up the fetus are continuously reproducing and multiplying, which grows the fetus.  The fetus also can adapt to environments, such as a petri dish to the mother’s womb.

For my second point, I will prove abortion cannot be justified morally.  A federal law in America is not to kill.  If something is alive, then it can be killed.  Being alive means to “continue in existence.”  A fetus will continue on in existence until it is born, if left alone.  People will claim because a fetus is dependent on another human being, not only for nutrients but for simple existence, then they are not to be considered as people.  In today’s world of medicine and technology, however, doctors are able to keep humans existing through the use of respirators and dialysis machines; dependency on a machine or another human can’t determine personhood or lack thereof.  A person is no different from a human and can be defined as such.  Merriam Webster states a person is “a human being, that which is regarded as an individual.”  Every fetus, from the moment of conception, is biologically alive.  The heartbeat that can be heard, the brainwaves that can be measured, and kicks that can be felt are signs of a living human being.  Illegality is formed based off of morality.  Something is made illegal because it infringes upon the rights of another person.  The fetus meets the requirements that fit the definition of a living entity, and therefore it is immoral to abort a fetus.

Justice is a main foundation of our society, and justice is founded upon equality and the value of human rights (Meyers 35).  Justice also proceeds on the idea if there is a clash of rights, then, the right that does the least harm will be the most just.  Injustice is the infringement of any basic human right.  Justice is also a consequence of choices.  The mother and the father were the ones who made the decision to be in a sexually active relationship, and sometimes becoming pregnant is a consequence of that.  That doesn’t mean the child should be the one being punished.  To punish the child for existing is morally wrong because the child cannot help the fact his or her parents had sex and created a baby.  The mother and father are the ones who are responsible for their choices, not the child.  And therefore, it is just to require the mother to bear the weight of her greater responsibility in the circumstance and not require the ultimate price of the child who bore no responsibility for existing at all.

The Declaration of Independence says each American has the right to life, liberty, and the pursuit of happiness because these are innate rights, endowed by our Creator.  The right to life means every human has the right to be born.  No human can take that away from another human.  For us to be under the presumption embryonic fetuses are not human denies one of the simplest biological truths: fetuses are just as human as you or I.  There is no scientific way to deny the fetus growing inside the womb is not human.

Not only does the Declaration of Independence guarantee each and every human individual, which includes the unborn, the right to life, but the Preamble to the Constitution also touches on the subject of the unborn.  The main aim of the Constitution is to “secure the blessings of liberty for us and our posterity.”  This is in reference to the children of the day, but the Constitution and Declaration were not written simply for the people of the time period.  They were also written for the unborn children of the future and future American citizens — whether they are in the womb or out of it.

The first counter argument against my thesis is “It’s a woman’s choice to do what she pleases with her own body and her reproductive rights should not be infringed upon.”  This argues the woman and the baby are the same individual until birth, the baby growing inside her is not its own person, and no law should be written to tell women how to exert their reproductive rights.  What’s interesting about this argument many self-described pro-choice activists tend to give is it’s not solely the woman’s body.  This argument implies because the fetus is developing inside the woman, and the woman provides the nutrition and oxygen for the fetus, the fetus is a complete part of the woman’s body, and she can do with it as she pleases.  While the counter argument is partially correct in stating the fetus is part of the woman’s body, it is necessary to understand it is not solely the woman’s body; it is still another individual.  Simple anatomy and biology show us a woman has one head, two arms, two legs, ten fingers and toes, one heart, one brain, and one of every system her body needs to survive.  As the fetus starts to develop, more of these body parts start to show themselves and continue to develop.  The genetic codes are also distinctly separate.  Every body part that belongs to a woman has a certain genetic code that matches the rest of her body; the fetus, on the other hand, has a separate code, proving its individuality as a separate biological entity.  If the unborn child had the exact same genetic code as the mother, then it would be only her body; however, its genetic code is half of the mother’s and half of the father’s.  As Randy Alcorn says, “A Chinese zygote implanted in a Swedish woman will always be Chinese, not Swedish, because his (the child’s) identity is based on his genetic code, not on that of the body in which he resides.”  The DNA of a child is the defining factor in distinguishing the child from the mother while the child is still in the womb.

The second part of the argument, “it’s a woman’s choice to do what she pleases with her own body and her reproductive rights should not be infringed upon,” is what I will be refuting next.  The main point of this argument is women have the right to choose.  They argue since it is their bodies, they have the right to do with them what they want.  The problem with this argument is while they do have the right to choose what happens to their bodies, it is not wholly the woman’s body being affected.  The child in the womb is the one being affected more than the mother.  The child’s right to life is being taken from him, and he isn’t given the right to choose whether he exists or not.  The pro-choice side is very correct in saying the woman has the right to choose.  But what they refuse to acknowledge is women make their choice when they choose to engage in sexual activity.  Once they engage in sexual intercourse, they are exercising their reproductive rights; women know they are putting themselves up to the risk of getting pregnant.  Once that right is exercised, and the result is a pregnancy, then their rights end because the right to life supersedes the right to not be pregnant.

The second point I’m going to refute is the unborn is just an embryo or a fetus; it is just a product of conception — a simple blob of tissue, not a baby.  This argument says abortion is terminating a pregnancy, not killing a child.  Yes, the “product of conception” is exactly what the opposing side calls it: an embryo, and a fetus.  But those are scientific terms to differentiate between different stages of development for this tiny little human.  Right now it may be an embryo, a few months from now and it’ll be a fetus; give it a few years and she’ll be a toddler, and then a teenager, and so on.  The point here is yes, the pro-choice side is very correct in using the terminology of “fetus” and “embryo,” but that does not mean the fetus is not a person.  Personhood is defined as membership in the human species, not by stage of development within that species.  The law has proven a fetus is person.  Thirty-eight states have fetal homicide laws that give fetuses legal rights and protection if killed against the mother’s wishes.  If a fetus is not a person, then it cannot have rights regarding protection, because they wouldn’t be necessary.  But because the law gives the fetus rights, it makes the distinction of two different bodies, which would mean two different persons.  “If both the woman and the child were killed and we can prove the child was killed due to the actions of the perpetrator, then we charge both,” said Stanislaus County Assistant District Attorney Carol Shipley (qtd. on CourtTV).  This gives the child rights and legal status as a person.  An implication within this pro-choice argument is fetuses are considered alive when wanted by the mother, but when the mother does not want the baby, then the fetus returns to being “just a blob of tissue.”  These children are victims of chance.  If the mother does not want her child, then the fetus automatically loses its personhood, and along with it, its rights and legal status.  Logically, this argument does not make sense if the personhood is dependent on circumstance; the child is either alive or it’s not.

The third point I’m going to refute is in the case of rape or incest, all abortions are just.  This argument argues women should not have to face the trauma of carrying the rapist’s child.  However, pregnancies as a result of rape as exceptionally rare (Ginsburg 765).  A statistical study done by the Department of Justice showed there are approximately two hundred thousand rapes committed a year in the United States.  They found through statistical reasoning only 1 out of every five hundred women raped end up becoming pregnant (qtd. in Ginsburg 769).  The prochoice side is right in saying the woman who has been raped experiences emotional and physical trauma.  And that is very true.  The issue with their argument, however, is the woman is under no obligation to keep her rapist’s baby; there are many routes she can take.  For one, the Safe Haven statute all hospitals or police departments fall under will take the child and place it as a ward of the state; the woman is stripped of her right to ever claim that baby as her own, legally (Meyers 62).  Another flaw with the argument is while it is understood pregnancy from rape is traumatic, it does not statistically support the argument for “abortion on demand.”  One in five hundred a year is not enough reason to allow abortion to be justified.  A third flaw with this argument is the fetus is innocent.  The fetus is not the one who deserves to be punished for the rapist’s acts; the fetus is just as innocent as the mother; there doesn’t need to be two victims because of one man’s crime.  Because abortion cannot be justified on the moral and medical grounds of the fetus being fully human and alive, abortion cannot be justified in the case of rape or incest either; emotional distress and trauma does not exceed the right to life.  Sanctity of life cannot be circumstantial.  If it is a life, and is alive at the moment of conception, the doctor, nor the woman can justify killing it because of the way it was conceived.  Rape is extremely emotional and traumatic.  But so is being aborted.

Throughout this thesis, I have proved abortion cannot be justified morally or medically by showing how the biological evidence proves unborn fetuses are living human persons.  I have also refuted the arguments it is a woman’s choice to do what she pleases with her own body and her reproductive rights should not be infringed upon, the fetus is not a living entity, and in the case of rape or incest, all abortions are just.  Since abortion cannot be justified morally or medically, it can be argued it cannot be justified lawfully either; after all, aren’t our laws based off of moral justification?  Abortions kill a living, feeling child.  The child killed within the womb is no different than the child a new mother holds in her arms.  Pope Benedict XVI said it well when he said, “The fundamental human right, the presupposition of every other right is the right to life itself.  This is true of life from the moment of conception until its natural end.  Abortion, consequently, cannot be a human right — it is the very opposite.  It is a deep wound in society.”  The testimony of the woman who had to count out the aborted baby’s limbs explains through tears what I’ve told you through scientific fact, logical reasoning, and evidence from law: Abortion cannot be justified, morally or medically, because the fetus is human, very much alive from the moment of conception.

Works Cited

“Gestational.” The American Heritage® Stedman’s Medical Dictionary. Boston: Houghton Mifflin, 1995. Dictionary.com. Web. 14 January 2013.

Ginsburg, Faye. Contested Lives. California: University of California Press, 1989.

“Justified.” Op. cit.

“Life.” Op. cit.

Merino, Noel. Abortion. Michigan: Greenhaven Press, 2012. Print.

Meyers, Chris. The Fetal Position. New York: Prometheus Books, 2012. Print.

Moore, Keith. Essentials of Human Embryology. St. Louis: Mosby-Year Book, 1988. Print.

“Morally.” Op. cit.

National Abortion Federation. “History of Abortion.” National Abortion Federation, 2010. Web. 28 Feb. 2013.

Nilsson, Lennart and Lars Hamberger. A Child is Born, 4th ed. New York: Bantum Dell, 2003.

“Personhood.” Op. cit.

Sanger, Alexander. Beyond Choice. New York: Perseus Books Group, 2004.

Stone, Carol Leth. Basics of Biology. Westport, Connecticut: Greenwood Press, 2004. Print.

“Viability.” Op. cit.

The American Dream is Killing Christianity

David Lane

Almost every single person born in America has, at some point, had the desire to strike it big, whether through winning the lottery, working their way up the corporate ladder or simply finding a job that provides material comfort and support for their family.  I know this desire from experience.  Growing up, I always imagined making the big bucks, whether through athletics or business, I was going to be living the good life.  It was not until I ventured to other parts of the world that this concept changed.  Upon traveling to Japan on a missions trip with my church, I did not expect my perspective on life to be altered.  I was already a Christian and knew all the basics of living a Christian life, but something happened in me on that trip that changed my entire worldview.  My perspective on success was radically transformed.  All the stuff I wanted before leaving for Japan, the cool car, the new phone, the best snowboard, all of it became insignificant.  The missionary I worked with there showed me through his character and life-style success is not dependent upon money.  Joy and contentment are not fueled by materials but by the thirst for knowing and understanding the love of our gracious God more and more.  After experiencing this time in Japan and settling back down in America, I realized that the “American Dream” was the basis of this distorted idea of success.  What is it that drives the heart and soul of American society?  This force pushing America, this ideology that has created a lust for the things of this world, in a very real and frightening way is destroying the values and Biblical precepts of the Christian faith.  The American Dream is killing Christianity.

I would like to proceed by defining some key terms in my thesis.  The modern day American dream as defined by an online dictionary is “a life of personal happiness and material comfort as traditionally sought by individuals in the U.S.”  Christianity is defined as a life-long pursuit of Christ likeness in sanctification, abiding in Christ, and aligning our perspectives, perceptions and values with God’s.  I will define killing as replacing genuine nature and identity with a pale, materialistic, diabolical substitute.  In my thesis I will use the phrases “glorify God” and “bring God glory” very often, so I would like to define what that means right now.  To glorify God means to bring God’s innate glory to light, to reflect it and manifest it.  “In Scripture, glory means possession of the character, beauty and majesty that belong to the Lord.  It means an exact representation of His being.  It means reflecting His presence, His essence, His Life and His Name.  Thus, to glorify God is to manifest all that God is” (Missler).

In arguing the American Dream is killing Christianity, it is imperative we take a look at where the American Dream started and where it is now.  In fact, the original American dream, as established by our forefathers, is a dream that promotes Christianity.  But as we know from anything that starts out good, sin will eventually take root among it and begin to destroy its core values.  America’s forefathers wanted America to be a place where all people had equal opportunities to become wealthy and successful.  They did not, however, want this wealth to be the driving force of our culture.  This is made clear in the Declaration where it says very specifically that it is not this country that has given people these rights of life, liberty, and the pursuit of happiness, but these rights have been bestowed upon us by a Creator.  This is the original American Dream.  It was a dream based on humility and the desire for everyone, regardless of their race or their heritage, to have the opportunity to experience life, liberty, and the pursuit of happiness.  Our forefathers built this country on biblical principles.  John Adams, a key figure in the founding and establishing of America, said:

Suppose a nation in some distant Region should take the Bible for their only law Book, and every member should regulate his conduct by the precepts there exhibited!  Every member would be obliged in conscience, to temperance, frugality, and industry; to justice, kindness, and charity towards his fellow men; and to piety, love, and reverence toward Almighty God … What a Eutopia, what a Paradise would this region be (Fairchild).

Our forefathers had a desire to see a country born where men would be driven toward success through Christian principles, not the motivation of wealth.  Unfortunately, materialism has taken over and covetousness has become an integral part of the American Dream.  Dave Harvey, a member of the leadership team of Sovereign Grace Ministries, the Senior Pastor of Covenant Fellowship Church and the author of Rescuing Ambition, writes:

Locating materialism and consumerism in the coveting heart is important.  It offers a biblical diagnosis for a common social malady.  Consumer ailments don’t begin with shopping addictions or “an offer I couldn’t refuse.”  The real problem is sin.  Austerity and indulgence won’t cure the bankruptcy of soul and emptiness of life that commonly result when our covetous desires are allowed free reign.  Just as Jesus stood before the man in Luke 12, God’s remedy for sin stands in the person of Jesus Christ.  This Jesus was and is poised to liberate, seeking to unshackle the covetous heart with a vision of freedom secured at the cross.  Covetousness may be powerful, but it’s no match for a benevolent Savior (97).

This means in the modern-day American Dream there exists a deceptive masquerade that displays the need for materials as the cure for the heart.  In reality only a benevolent Savior can satisfy the hearts of the people.  The original American Dream’s precepts were parallel with Christian principles but have, over time, been distorted into a completely separate ideology based on the lust for wealth.  The reason for this is sin.  The American Dream is the manifestation of this sin.  It has distorted what started as an idea to promote the joy and well-being of a community to an idea that promotes selfishness and material gain.

As a citizen of America since birth, the American dream has been a very prevalent ideology in my life.  I, like most of my classmates and friends, have been immersed in a culture that depends on the values held by the American Dream to determine happiness and security.  Everywhere I look, I see people who live for the sole purpose of gaining material possessions in order to achieve their distorted perception of success.  Merely living in this culture has given me enough credibility to analyze effectively the problems so engrained in our thinking and our overall reality.  Being raised in a Christian home and as part of a Christian school that seeks to argue against and analyze the status quo, I have had the advantage of learning how to take a step back and logically investigate and scrutinize, from a biblical perspective, the roots of and problems with our culture.  This culture I am talking about has completely twisted many Biblical principles foundational to the Christian faith.

My thesis topic is relevant to all Americans because we are members of this culture and we are constantly feeding on the ideas of the American Dream, whether we like to think so or not.  We are immersed in a culture that has created a hole in what it truly means to live as a Christian.  As Christians, it is our obligation to abide in Christ and stand firm in the faith which often necessitates challenging the status quo and checking to see if our thoughts and actions align with God’s will for us.

To prove this thesis, I will argue that the American Dream is destroying the true meaning of success.  Secondly, I will prove that the American Dream has mangled our perception of the purpose of our God-given wealth.  Thirdly, I will prove that it has created in all of us, an inclination to make our identity dependent upon the things that we own.  I will then refute two specific counterarguments: first, it is okay to find security in material possessions; second, God requires everyone to drop everything they own and be a poor missionary in order to live as a Christian.  I will now proceed to my first argument.

My first argument is the American Dream is killing the very definition of success.  I believe that, Biblically speaking, success is the effectiveness of displaying and revealing God’s glory and love through our lives, actions, language, etc.  Although this is not a specific definition but rather a general synthesis from my research, I believe it to be true.  The modern American Dream has either made glorifying God an afterthought of financial success or even worse has completely disconnected God from success.  In the case of Christians, it has created a mindset that we are to work in order to live comfortably, and then after this is accomplished we can pursue a relationship with Christ.  With non-Christians, the American Dream has made financial success the only thing worth living for.  Both of these inverted ideologies are frighteningly dangerous and contrary to the biblical principles of our purpose as Christians.  Christ should be our motivation for working and living.  This means knowing that God wants us to work hard, be responsible, and always do our very best should be the reason we work.  King David gives a good summary of what it means to be successful upon his death bed when charging Solomon with the responsibility of his Kingdom.  He says, “So be strong, show yourself a man, and observe what the Lord your God requires: Walk in his ways and keep his decrees and commands, his laws and requirements, as written in the law of Moses, so that you may prosper in all you do and wherever you go” (1 Kings 2:2-3).  Notice King David does not tell Solomon to pursue financial prosperity and growth for his Kingdom, but rather he tells Solomon to put God as his primary goal in all things.  When we follow God’s commands, those actions and the heart behind those actions reveal God’s glory and love.  To reveal God’s glory and love means to outwardly magnify God’s character to those around you and inwardly worship Him.  It is important to note God does not look down upon those who are rich but rather He looks down upon those who are rich who have credited their riches to their own personal efforts.  This is exemplified by the rest of Solomon’s story.  Because Solomon listened to his father and asked for wisdom from God rather than material possessions, God blessed him with wisdom and material possessions.  This does not necessarily mean God will bless you with financial prosperity if you obey his commands.  God is not about making your life easier.  As it says In James 1:12, “Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him.”  God tells us directly we will face trials and living a life pleasing to him is not going to be easy, but we will receive a reward in eternity.  As for Solomon, his story shows us it is the process in which we attain the wealth that makes it right or wrong.  God does not see wealth as a sin.  In fact, it can actually be a wonderful tool to further the kingdom of God and bring glory to Him.  Dave Harvey writes:

In itself, stuff isn’t bad.  In fact, if received with gratitude, used in moderation, and stewarded in faith, stuff can be a tremendous resource of God’s purposes.  In eighteenth-century England, the Countess of Huntingdon, one of the richest women in the British empire, used her wealth and properties to further evangelical revival of that day.  Her homes became strategic meeting places for men like George Whitefield.  Her possessions were constantly at the disposal of her Lord.  Her vision of God moved her sight beyond stuff (95).

It is in no way a sin to be rich.  But having wealth has the potential to increase the opportunity to sin and decrease the necessity of dependence upon God rather than upon our material possessions.  Dave Harvey writes again, “Yes, affluence can be a spiritual disability that dulls people to their need for God.  Jesus was quite serious in saying, ‘How difficult it is for those who have wealth to enter the kingdom of God’ (Luke 18:24).  But this doesn’t mean God is biased against the rich; it means the rich are often biased against God.  Their affluence feels like it meets needs, but it really diverts attention from the Savior to their stuff” (Harvey 97).  The American Dream drills the ideology that we can achieve success through material possessions into our head the minute we are brought into this world.  One of the most noticeable and prevalent examples of this in America is found in television.  Although game shows and reality television are not necessarily directly against God, they do promote the American Dream’s distorted definition of success.  Who Wants to be a Millionaire? shows the lives of ordinary people trying to strike it big and finally be able to get the things that they want and achieve ultimate happiness through the answering of trivial questions.  Fear Factor brings contestants in to do things that are dangerous, nauseating, and simply disgusting all for money which will truly satisfy them and make everything they did worth it.  An extremely frightening example of the American Dream distorting what it means to be successful is found in modern churches trying to captivate members through new technology and better building facilities.  Churches base how good a church they are on how much they are financially growing.  Even churches are drawn into this materialistic American Dream. The American Dream sucks us into the idea that money is the pinnacle of contentment and happiness, and it destroys what it truly means to be successful.

My second argument in proving that the American Dream is killing Christianity is the American Dream has mangled our perception of the purpose of our God-given wealth.  Financial prosperity is in no way a right.  We are not entitled to wealth, but rather we are entrusted with it.  This is made apparent when looking at the words of Moses before entering the promised land in Deuteronomy.  He clearly points out God is the source of wealth, and it is by His power we are entrusted with any possessions.

When you have eaten and are satisfied, praise the Lord your God for the good land he has given you.  Be careful that you do not forget the Lord your God. … Otherwise, when you eat and are satisfied, when you build houses and settle down, and when your herds and flocks grow large and your silver and gold increase and all you have is multiplied, then your heart will become proud and you will forget the Lord your God, who brought you out of Egypt, out of the land of slavery.  He led you through the vast and dreadful desert, that thirsty and waterless land, with its venomous snakes and scorpions.  He brought you water out of hard rock.  He gave you manna to eat in the desert, something your fathers had never known. … You may say to yourself, “My power and the strength of my hands have produced this wealth for me.”  But remember the Lord your God, for it is he who gives you the ability to produce wealth (Deuteronomy 8:10-18).

It is very clear we do not deserve the material goods we possess.  God has entrusted to us all our possessions, but because of the values found in the American Dream we have claimed our possessions as our own.  God gives us the ability to produce wealth, and we are to use what He gives us to glorify Him in all that we do (Stearns 204-205).  As previously stated, God entrusts to us wealth, and we are to redeem what God has given us by using it to glorify him and not emotionally attaching ourselves to the actual wealth but rather to the Creator and giver of the wealth.  We should view them as what they are, which are blessings, not things we earned by actions we made.  By acknowledging that God has blessed us, we are giving the credit to him, thus praising his name rather than our own.  We should also strive to physically use these blessings in a manner that exalts God.  This is exemplified in 1 Chronicles when David uses the wealth God gave him to build a temple for the Lord.  David sought to use the riches he knew God bestowed upon him to more effectively demonstrate God’s goodness and to glorify Him.

Yours, O Lord, is the greatness and the power and the glory and the majesty and the splendor, for everything in heaven and earth is yours.  Yours, O Lord, is the kingdom; you are exalted as head over all.  Wealth and honor come from you; you are ruler of all things.  In your hands are strength and power to exalt and give strength to all.  Now, our God, we give you thanks, and praise your glorious name.  But who am I, and who are my people, that we should be able to give as generously as this?  Everything comes from you, and we have given you only what comes from your hand.  We are aliens and strangers in your sight, as were all our forefathers.  Our days on earth are like a shadow, without hope.  O Lord our God, as for all this abundance that we have provided for building you a temple for your Holy Name, it comes from your hand, and all of it belongs to you (1 Chronicles 29:11-16).

This passage is supporting the fact that God owns everything, and it all belongs to Him.  King David is acknowledging that everything God gave him deserves to go back to the sole purpose of lifting high His Holy Name.  The American Dream makes the purpose of our wealth to bring ourselves happiness.  It promotes selfishness and neglects God’s purpose for our wealth.  So this idea of God owning everything and expecting us to give it back to him begs the question, why would he give us anything in the first place?  This can be answered in the parable of the talents.  Jesus explains that the Kingdom of heaven “will be like a man going on a journey, who called his servants and entrusted his property to them.  To one he gave five talents of money, to another two talents, and to another one talent, each according to his ability” (Matthew 25:14-15).  In this parable the traveler symbolizes God entrusting us with money and expecting us to invest this money in order to receive an investment upon his return.  The two servants who made an investment were esteemed and given more responsibility, while the servant who hoarded his one talent was chastised.  God gives us responsibility of material items because it presents us with more opportunities to personally decide to give back to him.  To personally decide to invest our God-given materials shows that we are more reliant on Him and are more concerned with exalting his name than our own.  The American dream promotes a mindset that we are to get money and things so we can enjoy them and so we can be satisfied.  On the contrary, God wants us to view our wealth with the purpose of glorifying Him and personally deciding to give back what He has so graciously given (Stearns 205-207).

My third argument is the American Dream has created an inclination to make our identity depend upon the things we own.  Identity is defined by Merriam Webster’s Dictionary as “the characteristics and qualities of a person, considered collectively and regarded as essential to that person’s self.”  In America, the characteristics and qualities of a person are largely based upon what we own or what we have achieved.  Celebrities are examples of this.  Their identity rests in what they have done, whether that means starring in a hit blockbuster or marrying a professional basketball player.  Paris Hilton, for example, is known to be the rich, pretentious, lascivious daughter of a billionaire.  That is who she is.  Her identity is based upon her wealth and what she has done with it.  This idea of the source of our identity being based upon things we own is completely separate from who we are in Christ.  1 John 3:1 says, “How great is the love the Father has lavished on us, that we should be called children of God!  And that is what we are!”  Our identity should be solely based upon what we are in Christ, not upon what we own.  When we base our identity on materials, we begin to worship those materials as the source for who we are.  The apostle Paul asserts that our desire for materials is actually idolatry.  “Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry” (Colossians 3:5).  Our hearts must be fixed on being children of God rather than children of materialism.  This means that we are to relate the very nature of our existence and everything that we are and do upon the fact that God is our father, and we are to serve Him.  Jesus says in Luke 16:13, “No servant can serve two masters.  Either he will hate the one and love the other, or he will be devoted to the one and despise the other.  You cannot serve both God and money.”  As Christians, it is imperative that we place our identity in Christ rather than in earthly possessions (Harvey 94-96).

I will now move on to my refutation.  In my first counterargument I will refute the idea that security can be found in worldly possessions.  Security is defined by Merriam Webster’s Dictionary as “something that gives or assures safety, tranquility, or certainty.”  God desires and commands that our security or assurance of safety should be placed in Him.  Paul writes in 1 Timothy 6:6-10:

But godliness with contentment is great gain.  For we brought nothing into the world, and we can take nothing out of it.  But if we have food and clothing, we will be content with that.  People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction.  For the love of money is the root of all kinds of evil.  Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.

This passage shows that if our security is placed in what worldly possessions we have, then our lives will turn towards ruin and grief.  This verse means that when we begin to love money, it gives root to more evil such as greed, lust, and pride.  For when will enough be enough — the highest value of materialistic western culture is not merely possessing.  It is actually acquiring, always seeking, and lusting to obtain just a bit more.  Being content in God brings great gain, not finding contentment in the world.  1 John 2:15-17 says: “Do not love the world or anything in the world.  If anyone loves the world, the love of the Father is not in him.  For everything in the world — the cravings of sinful man, the lust of his eyes, and the boasting of what he has and does — comes not from the Father but from the world.  The world and its desires pass away, but the man who does the will of God lives forever.”  This passage points out that loving the world not only is sinful, but it is stupid since you are willfully placing your security and contentment in something that will undoubtedly end.  Instead, we are to love the everlasting Lord and find joy in Him.  John Piper supports this truth that money cannot bring us ultimate joy.  He writes, “All the evils in the world come not because our desires for happiness are too strong, but because they are so weak that we settle for fleeting, money-bought pleasures that do not satisfy our deepest longings, but in the end destroy our souls.  The root of all evil is that we are the kind of people who settle for the love of money instead of the love of God” (66).  Piper is saying as Christians living in America, we have become content with perishables.  We try to find security and joy in possessions that will not last a second in comparison to eternity with God.  When we search for these things that bring momentary pleasure and seek them out as a means for joy, we are truly settling for a fleeting and temporary contentment.  Many people try to find security in their love of and devotion to what they own when in reality, only God can offer true and eternal security.  It is important to note it is the love of earthly possessions that destroys.  Many people misinterpret this love as merely owning or taking pride in your material possessions.  It is the love of worldly things that hurts us not the possession of earthly things.  This leads to my next counterargument.

Some Christians believe if we are not giving all of our possessions up for Christ, if we are not living as the apostles lived then we are not doing all we can do to live a Christian life.  I believe this to be a faulty argument.  As previously stated in my confirmation, God wants us to enjoy the things he has given to us but with an eternal perspective of these things.  He does not frown upon the rich but rather upon those who have made wealth their god and seek after it, desire it, center their life on it above and before God.  After all, everything in the earth is God’s, and it is only by his grace that we have anything at all.  In Haggai 2:8 the Lord says, “The silver is mine and the gold is mine.”  In Psalm 50:12 God says, “the world is mine and all that is in it.”  So saying it is wrong to be rich is accusing God of faulty distribution of wealth.  Paul writes in 1 Timothy 6:17, “Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment.”  Notice that Paul does not say that the rich are to give up their riches.  He is actually asserting that the rich can be successful Christians by incorporating them into this letter at all, but he adds a warning to the rich, saying that they should not be arrogant or find their hope in wealth but in Christ.  To find hope in Christ means to confidently expect what God has promised to be true is true.  It means to have certainty in Christ’s truth and love.  Also notice God wants us to enjoy the things He has given us.  We should not feel guilty for having nice things, but rather we should feel grateful and we should turn our gratefulness into thanksgiving and the willingness to share.  Paul continues in verses 18-19, “Command them (the rich) to do good deeds, and to be generous and willing to share.  In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life.”  These verses affirm wealth is not wrong but we are commanded to use the possessions God has given us to bring Him glory.  The rich are not to hoard their wealth, but they are to be generous and in doing so they will be rewarded in Heaven.

The modern-day American Dream is a dream that ends with death.  You grow up, go to school, get a degree, marry a beautiful wife, have a great family with a big house and nice car, retire with money and the overall goal of pursuing personal pleasure, and then you die.  This hopeless ideology offers nothing except momentary pleasure.  It cannot bring everlasting joy.  As Christians we grow up as children of God, we go to school in order to understand more the character of Christ, we engage in marriage so as to understand more perfectly God’s merciful relationship with the church, we work in order to reveal God’s glory, and we accept death as a transition into a new life that will bring us ultimate pleasure and joy for all of eternity.  Everything we do in this life is for a God who has created us out of love.  We should delight in the opportunity to live a life that reflects that love.  So re-evaluate your definition of success.  Re-consider the purpose and overall goal of your God-given blessings.  Venture to the core of the Christian faith, and place your identity in Christ rather than in your material possessions.  Take back the American Dream to what our forefathers desired it to be.  Attack this culture that says success can be determined by your possessions and social standing.  Live freely in the truth of Christ, not of men.

Works Cited

“American Dream Quotes.” American Dream Quotes. Web. 18 Feb. 2012.

Fairchild, Mary. “Founding Fathers Quotes — Christian Quotes of the Founding Fathers.” Christianity — About Christianity and Living the Christian Life. 18 Feb. 2012.

Harvey, Dave. “God, My Heart, and Stuff.” Eds. C.J. Mahaney and Craig Cabaniss. Worldliness: Resisting the Seduction of a Fallen World. Wheaton: Crossway, 2008.

Holy Bible: New International Version. Grand Rapids: Zondervan, 2005.

Missler, Nancy. “What Does It Mean to Glorify God?” Reflections of His Image.

Piper, John. The Dangerous Duty of Delight. Sisters: Multnomah, 2001.

Stearns, Richard. The Hole in Our Gospel. Nashville: Thomas Nelson, 2009.

The Need for Increased Special Operations Forces Funding

Erik Lang

Shock rippled through his body; instantly he knew he was hit.  His leg looked like it had been severed almost completely off just above the knee.  Staff Sergeant John Wayne Walding fired his weapon a few more times and began to attend to his knee.  He quickly formed a tourniquet around his leg to stem the flow of blood gushing out of the stump.  His leg was “flopping around,” so Walding folded his leg up parallel to his thigh and tied it in place.  While trying to inject his leg with morphine, he slipped and stuck his thumb by accident.  “Well, now my thumb feels pretty good,” he remarked to his fellow soldiers, which brought a chorus of laughs in the grim situation.  Without immediate access to a medical facility, Staff Sgt. Walding held his position and continued to fight the terrorists that outnumbered them.

This incredible account of Staff Sgt. Walding is completely true, verified by his peers on the battlefield with him.  Within this engagement, vast numbers of insurgents assaulted the joint Special Operations Forces unit.  Men just like Walding fought for many hours without relief in unfamiliar territory.  Not a single American SOF member was killed.  To fight back against a large enemy in their territory for hours requires impeccable skill and courage, both qualities embodied within Special Operations Forces.  Accounts like this prompt my thesis: to provide more government funding for the training, production, and use of Special Operations Forces.

Throughout this thesis are several terms or acronyms used some people have never heard before.  They are used to simplify the words the acronyms stand for.  SOF stands for Special Operations Forces and refers to every military branch’s special unit.  Spec. Ops. is used interchangeably with SOF.  Irregular Warfare is defined as “a violent struggle among state and non-state actors for legitimacy and influence over the relevant population(s).  Irregular warfare favors indirect and asymmetric approaches, though it may employ the full range of military and other capacities, in order to erode an adversary’s power, influence, and will” (Baseops).  This means our military cannot engage insurgencies in open battle as war has been previously conducted in wars past.  The enemy is not clothed or endorsed explicitly by any government, making open confrontation with them difficult and tedious.  The military now incorporates methods revolving around reconnaissance, covert missions, and ways of engaging the enemy without the convenience of always knowing who or where the insurgencies are.  IEDs are Improvised Explosive Devices and are one of the most frequent ways insurgents inflict casualties.

The history of American SOF began in the mid 1700s during the French and Indian War between France and England.  Lt. Col. Robert Rodgers commanded a group of American militiamen to fight against the French using methods similar to what the Indians used, involving stealthy ambushes and fighting and traversing in rough terrain unfamiliar to French soldiers.  This unconventional way of fighting was the beginning of the idea of SOF tactics (Couch 1).  In every war America has been engaged in since, the use of special groups like “Rodger’s Rangers” that performed feats beyond those of ordinary soldiers has become more prevalent.  In the War for American Independence, Francis Marion conducted daring raids on British camps in the swamps of South Carolina and Georgia.  In the Civil War, Colonel John Mosby led a group of volunteers behind Union lines and regularly conducted surprise attacks on supply lines and enemy soldiers.  He earned the nickname the “Grey Ghost” (25).  However, it wasn’t until World War II when the idea behind modern SOF began to take shape.

The Germans had their own groups of commandos that had devastating effects on Allied Forces.  In response, America’s William “Wild Bill” Donovan formed the OSS, or Office of Strategic Services, with the permission of President Franklin Roosevelt.  “Donovan trained them in parachuting, sabotage, silent killing, communications, and a host of behind-the-lines disciplines, including the recruitment and training of indigenous resistance forces” (29).  This is almost identical with what modern day SOF has become, especially in regards to training indigenous resistance fighters.  The OSS operated mostly in the European theater, working in the countries of Norway, Holland, Belgium, and France.  OSS worked behind German lines as saboteurs and intelligence gatherers and was a major contributing factor in helping end the war.  In the Pacific theater, the OSS also had great success, particularly in Burma.  OSS instructors helped organize Kachin and Karen rebels into an organized fighting force of 15,000 that wreaked havoc upon Japanese soldiers, killing thousands and wrecking crucial supply lines.  With the dissolution of the OSS after the war, many former employees began working for the CIA (Central Intelligence Agency).  Among them was William Donovan.  He worked closely with two veterans of World War II: Colonel Russell Volkmann and Colonel Aaron Bank, both of whom had extensive experience with the OSS.  This triumvirate made the nucleus of the modern day CIA.

During the Vietnam War and the military actions taken in El Salvador, the CIA operated closely with the military, perfecting their use of SOF.  In both of these military actions, SOF was instrumental in using its tactics and training to fight off Communist aggressors and train and equip the locals to fight the enemy.  After World War II and through Vietnam, input from other countries like England further assisted America in her growth of SOF.  Years of warfare have strengthened SOF to become the deadly, efficient fighting and instructing force it is today.

Today, the new enemy is terrorism, in whatever form it takes.  America is battling insurgencies around the globe, giving SOF credibility to help America adapt to the style of Irregular Warfare.  With the knowledge of fighting terrorist groups and infiltrating enemy lines, SOF is needed in today’s war more than ever.

I will prove how SOF needs more government funding to put more soldiers in the field by clearly demonstrating SOF is the most effective and efficient type of soldier (better qualified to combat Irregular Warfare than basic military units), is thoroughly successful in missions, and plays a large part in the War on Terror and would have an even greater impact with proper funding.  Arguments against extra funding for SOF are the assertions they are uncontrollable, ineffective, and fiscally irresponsible due to the uniqueness of SOF compared to standard infantry units.

Irregular warfare is a type of combat that involves countering insurgencies and guerrilla militias with precision strikes usually in isolated engagements.  The difference between traditional warfare and irregular warfare are the enemy and the strategies associated with fighting against them.  Traditional warfare was army against army, country against country.  The enemy was well known, specific to a country, and marked by uniforms of that country.  With irregular warfare, the enemy lives among the innocent, blending in with societies eliminating open warfare as an option for confrontation.  Currently, the war on terror is fought against insurgencies like the Taliban or Al-Qaeda, which blend in with cultures and societies and attack American forces in isolated skirmishes and ambushes.  “Irregular warfare is emerging as a dominant form of warfare for the future.  Yet irregular warfare, at its root, contains many of the characteristics found on today’s battlefront in Afghanistan and Iraq and in the Global War on Terror (GWOT)” (Cannady 4).  With irregular warfare fast becoming the normal form of war, it is critical for America to adapt and effectively combat such insurgencies.  An adapting style of war calls for a special breed of soldier: a soldier that is highly effective, skilled, and enduring.  This breed of soldier is found in American Special Operations Forces.

America’s military is comprised of four branches of service: the Army, the Navy, the Marine Corps, and the Air Force.  Each of these services has its own group(s) of special operation forces.  These higher trained and qualified forces are superior to standard military units, given the nature of Irregular Warfare.  Simply put, these basic units are incapable of effectively completing missions in the War on Terror, making funding for soldiers that are effective and capable for this type of war imperative.  The Army has three different groups of Spec. Ops.  They are the Army Rangers, the Green Berets, and Delta Force.  The “Ranger Regiment is a flexible, highly-trained, and rapidly-deployable light infantry force with specialized skills that enables it to be employed against a variety of conventional and special operations targets.…  They generally practice to parachute into the middle of the action, to perform strikes and ambushes and to capture enemy airfields” (Powers 2).  The Army Rangers are a more trained group of infantry than the basic grunts.  They pride themselves on being first in the fight in any firefight.  They aren’t the Spec. Ops. Soldiers that wear camouflage face paint and night vision goggles, but they go through an intensive training course, hardening them for heavier, direct combat.  The Army’s Green Beret (Special Forces) soldiers’ primary job is instruction.  These are the soldiers America sends to aid foreign countries in properly training their military.  Given the nature of their job, Special Forces (SF) personnel must be fluent in at least one other foreign language, preferably two or three.  SF are incredibly effective in communicating with natives in countries, which provides them with the ability to penetrate enemy territory and conduct reconnaissance missions providing intelligence to command centers in friendly territory.  This knowledge base gives SF superior reasoning capabilities and insight into a foreign country’s unresolved issues, providing valuable assistance to the leaders of any country.  Every SF member is required to possess these skills, something not seen within basic infantry units.  SF’s efficiency when it comes to foreign relations is much higher to the alternative basic Army infantry.  Direct action and counter-insurgency are also part of SF’s job description.  Finally for the Army Special Operations is the Delta Force, the group least thought of when Spec. Ops. is mentioned.  Delta operates mainly on a classified level, often working in conjunction with organizations like the C.I.A. 

Back in 1977, when hi-jacking aircraft and taking hostages seemed to be the “in thing,” an Army Special Forces officer, Colonel Charles Beckwith, returned from a special assignment with the British Special Air Service (SAS), with a unique idea.  He sold the idea of a highly-trained military hostage-rescue force, patterned after the SAS, to the head-honchos at the Pentagon, and they approved (4).

Delta Force is rumored to have its own fleet of helicopters painted with civilian colors in order not to draw attention.  The main objective of Delta Force today is to be the silent resolvers.  If there is an incident developing America can’t officially get involved in, then Delta Force is sent to get in and out without alerting anyone to America’s presence.  At least, that’s what the rumors are.  The Army infantry doesn’t have the proper training to accomplish what Delta can.  Delta’s effectiveness in these precarious situations is evidenced in unclassified missions during the War on Terror in Iraq and Afghanistan.

The Navy’s Spec. Ops. Group is the now famous SEALS.  SEALS are trained for land, sea, and air assaults.  These men are required to pass the rigorous Basic Underwater Demolition/SEALS (BUDS) course, which is a six-month long, physically grueling selection and assessment program.  One section of BUDS is “Hell Week,” where the candidates must participate in physical activities almost constantly for six straight days in a sleep-deprived state (allowed only 4 to 5 hours of sleep).  The SEALS’ most valuable contribution is underwater and amphibious assaults partnered with demolitions expertise.  No other SOF groups, especially basic military units, are trained to combat Irregular Warfare as effectively as SEALS.  They are trained in every type of environment and go through countless scenarios of missions.  They are also the only group to actively train for conflicts in arctic or subzero conditions.  SEALS thrive in aquatic environments, and their superior physical capabilities make their missions near flawless.

The United States Air Force has two different Spec. Ops. groups: the Air Force Pararescue Jumpers (or PJs) and the Air Force Combat Controllers.  “‘These things we do, that others may live.’  That’s the official motto of Air Force Pararescue.  If you have an aircrew member down in enemy territory, wounded or not, you can’t get anyone better to pull him/her out of there than Air Force Pararescue” (6).  PJs are responsible for responding to military personnel in distress quickly and transporting them to safety, and if necessary, fight off enemy hostiles harassing those in need.  PJs are required to have an extensive knowledge of medicines and treatments for any type of abrasion to the body and be able to treat the wounds in the field, while airborne, or even under fire.  Training for these soldiers lasts roughly a year, preparing them for almost every rescue scenario known.  Air Force Combat Controllers are soldiers who operate makeshift air traffic control towers in the field very close to enemy positions.  Their responsibility is to sneak into hostile territory, direct air traffic during missions, and then sneak back out without detection.  They are, of course, trained to react accordingly to defend against hostiles if they are discovered.

Marine Corps Force Recon is the final Spec. Ops. group.  They only recently joined the Spec. Ops. umbrella but have made great contributions to the SOF community and in missions like Operations Desert Shield and Desert Storm.  The Force Recon team is trained to conduct pre- and post-mission reconnaissance of the target location(s), advising Marines and other assaulting forces on the terrain, number of hostiles, etc.  Among the Marine Corps Force Recon men are the Marine snipers, highly qualified and trained separately in the Marine Recon sniper school.

The training for each of these Special Operations groups is long, intensive, and extremely difficult, physically and more so mentally.  The SOF soldier must be able to overcome all odds thrown against him by neutralizing the enemy, complete the assigned mission, and fall asleep with a clean conscience … then wake up the following day and do it all over again.  To live this lifestyle is taxing on the mind and must be lived by only those who are mentally sound.  Those who crack under pressure are quickly weeded out during SOF recruitment and testing.

The training courses are designed specifically to each group and their specialties, but elements similar in each group’s training program are the emphasis on physical taxation.  Physical Testing (PT) is every day, all day.  Punishments are given in the form of more running, sit ups, pushups, or whatever the instructors decide.  Physical fitness is mandatory, and those who fail to pass this qualification are quickly weeded out and sent home.  Communicating and acting as a team is critical to the execution of Spec. Ops. missions.  Numerous exercises and leadership reaction drills enforce the idea no one man can successfully operate by himself.  The team itself must work together in order to achieve perfection in execution.  These thorough and taxing training programs cannot be done by standard soldiers.  Special Operations Forces live up to their name; they are special.  Irregular Warfare and the War on Terror cannot be fought effectively by standard military troops.  They aren’t trained nearly as well as SOF.  This simple truth calls for more government resources to be dedicated toward SOF programs to take the fight to the enemy and keep Americans free from terror.

The quality of the soldiers from the Special Operations Forces breed are exceptional.  The contrast between the regular soldiers on tour and the Spec. Ops. warrior leaves a chasm of experience, training, and success.  The Special Forces Creed succinctly states the mindset of the SOF warrior:

I am an American Special Forces Soldier!  I will do all that my nation requires of me.  I am a volunteer, knowing well the hazards of my profession.  I serve with the memory of those who have gone before me.  I pledge to uphold the honor and integrity of their legacy in all that I am — in all that I do.  I am a warrior.  I will teach and fight whenever and wherever my nation requires.  I will strive always to excel in every art and artifice of war.  I know that I will be called upon to perform tasks in isolation, far from familiar faces and voices.  With the help and guidance of my faith, I will conquer my fears and succeed.  I will keep my mind and body clean, alert and strong.  I will maintain my arms and equipment in an immaculate state befitting a Special Forces Soldier, for this is my debt to those who depend upon me.  I will not fail those with whom I serve.  I will not bring shame upon myself or Special Forces.  I will never leave a fallen comrade.  I will never surrender though I am the last.  If I am taken, I pray that I have the strength to defy my enemy.  I am a member of my Nation’s chosen soldiery, I serve quietly, not seeking recognition or accolades.  My goal is to succeed in my mission — and live to succeed again.  De Oppresso Liber (North 4).

Simply put, Special Operations Forces are better at confronting terrorism through Irregular Warfare.  They are self-motivated and encouraged by their peers to live the words of the creed.

This drive and passion led to their effectiveness during missions.  In Operation “Chromium,” the objective of the joint U.S. Special Forces and Iraqi commandos was to take down an insurgent kingpin named Abu Obaeideah with his followers in Samarra, Iraq on the 10th of September, 2007.  Up to this mission, the SF unit had been training the Iraqi commandos with SOF techniques to better defend their own country.  Operation “Chromium” provided the perfect live action scenario to put the Iraqis’ practice to the test.  Reliable intelligence pinpointed Abu’s location in Samarra.  He and about 10 to 12 other insurgents were inside a small farming compound comprised of several buildings.  The raid took place at night, and three U.S. SF operators (Staff Sgt Halbisengibbs, Sgt 1st Class Lindsay, and Capt Chaney) led the assault as supervision.  Black Hawk helicopters carried the U.S. and Iraqi teams separately.  When the American chopper tried to land at the designated Landing Zone (LZ), the surface was filled with water prompting the pilot to set down closer to the target buildings.  The closer landing alerted the hostiles to the Americans’ presence.  The Iraqis were too far away to help, so the three SF operators did the only natural thing: continue the mission alone.  They systematically and quickly swept the first building, clearing it of hostiles until they entered the second house, where the bulk of the insurgents were.  Each Green Beret sustained injuries while killing the hostiles, but they proved victorious and killed Abu Obaeideah with a quick three-round burst.  The mission was a complete success, providing the fledgling Iraqi commandos with a prime example of the effectiveness of SOF.  All three SF soldiers were awarded medals for their courage (the Distinguished Service Cross and two Silver Stars).  Operation “Chromium” is one of many missions SOF have been involved with, including other operations like “Vigilant Resolve” and “Awakening,” where SOF battled enemies that vastly outnumbered them and emerged victorious.

Right now, America is leading the charge against the War on Terror.  Within the American effort against terrorism, no military group is used more heavily than SOF.  Their success is unparalleled by any other military unit world-wide, but their contribution comes at a price.  SOF resources are stretched thin, and men within these special groups are often deployed at least six months out of every year.  “When it comes to equipment, aircraft, intelligence, and other support, they say, they don’t get their fair share.  As one senior Special Forces officer put it: ‘We have a world-class capability for direct action.  We need the same world-class, well-resourced capability to do unconventional warfare’” (Robinson 2).  Unconventional warfare is the same as Irregular Warfare.  The soldiers within the Special Operations community do the brunt of the fighting because the war is exactly what they trained for.  The only problem is there are not many of these soldiers, so often it is the same men completing all the missions time after time, year-round.  With increased funding better facilities, increased access to weapons and aircraft support and SOF intelligence will all be more available to SOF, increasing missions completed each year.  Even government officials are starting to take notice of the power of SOF.  Rep. Jim Saxton, the chairman of the special operations subcommittee, while praising direct-action successes, says, “I believe the key to our military efforts rests in the unconventional capabilities.  It is vital that policy makers in the Department of Defense not lose sight of the strategic importance of unconventional warfare and ensure that we capitalize on those capabilities” (3).

Three arguments against creating incentives and providing more funding for SOF training and equipment are the assertions SOF are uncontrollable, ineffective and unnecessary, and fiscally irresponsible.  These arguments are unsubstantiated and based on faulty premises.

First, the uncontrollable argument maintains SOF are “Pariah Cowboys,” undisciplined and trigger-happy.  Trigger-happy describes one who wildly shoots anything that moves.  Special Operations Forces are anything but trigger-happy.

One of the hardest of the hard-liners was the group’s chief, Dick Clarke.  (Clark’s philosophy was to preemptively attack the terrorists.)  Asked if that meant using SOF, he replied: “Oh yeah.  In fact, many of the options were with special mission units.” … Such measures worried the senior brass, who proceeded to weaken those officials by treating them (SOF) as pariahs.  That meant portraying them as cowboys, who proposed reckless military operations that would get American soldiers killed.…  (The officiating generals didn’t like the idea of SOF and attacked Clark.)  Some generals had been vitriolic, calling Clarke “a madman, out of control, power hungry, wanted to be a hero, all that kind of stuff.”  In fact, one of these former officials emphasized, “when we would carry back from the counterterrorism group one of those SOF counterterrorism proposals, our job was to figure out not how to execute it, but how we were going to say no.”  By turning Clarke into a pariah, the Pentagon brass discredited precisely the options that might have spared us the tragedy of September 11, 2001.  And when Clarke fought back at being branded “wild” and “irresponsible,” they added “abrasive” and “intolerant” to the counts against him (Shultz).

Clark’s entire philosophy of taking the fight to the terrorist was completely ignored by military officials because of his use of SOF and their skepticism about SOF’s ability to take orders.  This prejudiced belief was directly responsible for the terrorists who bombed the World Trade Centers, who could have been stopped sooner if military officials listened to Clark.  SOF has the highest success rate out of any military group in the world.  The casualty rates comparing standard military forces and SOF is 26 to 2.

Advisor Dick Clarke is often pointed out by bureaucratic military advisors as being extreme and unstable.  The reality is Dick Clarke and men like him who serve as SOF are the most obedient soldiers available to America.  SOF go through intense training programs where they are only taught how do the job of SOF and are expected to follow every order to the letter.  Failure to follow orders during these programs means automatic dismissal from the program, sometimes without the option to even start over (Powers).  The notion of uncontrollable SOF is invalidated through the constant training and discipline these men go through.  The uncontrollable counter-argument has no base or evidence to support their claims.  SOF has creeds and prayers said on a daily basis to reaffirm the type of men they are: intelligent and effective.

The second major counter-argument SOF is ineffective is irrational.  When addressing the ineffectiveness of SOF, the incident that usually surfaces is the UN mission in Somalia where “Operation Irene” turned into a deadly 16-hour shootout with hostiles in downtown Mogadishu.  SOF members were pinned down and sustained heavy casualties when two Black Hawk helicopters were shot down in Mogadishu.  Since this mistake, SOF trainers and officials have taken great steps forward in the Special Operations department.  Better and more intensive training, higher awareness of situations, and increased use and responsibilities have honed SOF into highly effective soldiers.  The fight in Mogadishu has given SOF a black eye that quickly healed but was never forgotten by SOF.  Every member of SOF knows of Somalia and goes through specific courses designed to ensure the mistakes made there will never be repeated.  After this incident in 1993, many Pentagon officials were hesitant about using SOF in any capacity.  “Some senior generals had expressed doubts about the Mogadishu operation, yet as it had morphed from a peacekeeping mission into a manhunt for Aidid, the new national security team had failed to grasp the implications.  The Mogadishu disaster spooked the Clinton administration as well as the brass, and confirmed the Joint Chiefs in the view that SOF should never be entrusted with independent operations” (Shultz).  Since the firefight in Mogadishu, there have been at least 24 successful missions, including Operations “Chromium” and “Vigilant Resolve” during the War on Terror, in which SOF was directly involved and made a significant contribution.  These missions involved hunting down terrorist training camps, targeting high profile Taliban/Al-Qaeda leaders, infiltrating and destroying terrorist drug productions, and more (North).  The Mogadishu incident was only one mission gone wrong.  The talents and benefits SOF bring to America’s military are indispensable and shouldn’t be shoved aside because of one bad mission.

Lastly is the assertion funding and incentives for SOF are fiscally irresponsible and unnecessary, and the funding would be better spent elsewhere in the military or even on programs like government-provided health care.  When the safety of America is at risk, other programs such as socialized health care must be put on hold.  The government does not, and has never had the responsibility to, provide health care to all citizens according to the U.S. Constitution.  The Constitution does say the government has the obligation to protect America’s citizens from all powers both foreign and domestic.  The real fiscal irresponsibility would be to provide funding to any program but the Special Operations program.   Government funding for the U.S. military was dramatically cut in the beginning of the year 2011.  Cutbacks due to the recession cost many in the military their jobs.  Congress currently is projecting to cut the military’s overall budget by even more, potentially up to 500 billion dollars.  With budget cuts as dramatic as these, America’s military is going to be significantly smaller, thus weakening the defense of America.  With America as a super-power turned invalid, other countries won’t hesitate to take advantage of a weakened America and attack.  The remaining soldiers guarding our country must be the best of the best, properly trained to fight the changing style of war: Irregular Warfare.  Our military must adapt its personnel and tactics in order to not be swept aside by enemies more prepared than America.  The soldiers best trained for this warfare are SOF soldiers.

There are many men just like Staff Sgt. Walding, men who will fight until they can’t fight anymore, ready to give their lives in defense of the freedoms we as Americans hold so dear, and more can be similarly trained to follow suit.  Through increased funding and incentives for SOF programs, the efficiency and expertise can increase even more to ensure even greater protection and strategic advantages against enemies of America.  For your own safety and a desire to see America combat fanatical aggressors, please promote my thesis, to rightly fund more SOF programs to other forms of funding.  Our very existence and way of life is at stake.

Works Cited

Baseops. “US Special Operations — Navy SEALs, Delta Force, Special Forces, Army Rangers.” Baseops.net. Web. 12 Dec. 2011.

Cannady, Bryan H. “Irregular Warfare: Special Operations Joint Professional Military Education Transformation.” Thesis. University of Virginia, Charlottesville, Virginia, 2008. Web. 12 Dec. 2011.

Couch, Dick, and Robert D. Kaplan. Chosen Soldier: the Making of a Special Forces Warrior. New York: Crown, 2007.

Martin, Joseph J., and Rex W. Dodson. Get Selected! for Special Forces: How to Successfully Train for and Complete Special Forces Assessment & Selection. Fayetteville, NC: Warrior Mentor, 2006.

North, Oliver, and Chuck Holton. American Heroes in Special Operations. Nashville, TN: Fidelis, 2010.

Powers, Rod. “Special Operations Forces — U.S. Military.” United States Military Information. About.com. U.S. Military, 2011. Web. 11 Dec. 2011.

Robinson, Linda. “U.S. Special Forces Are Walking Point in the War on Terror. Here’s Their Plan.” US News & World Report. 3 Sept. 2006. Web. 11 Dec. 2011.

SOC. “U.S. Special Operations History.” Special Operations.Com. 2000. Web. 11 Dec. 2011.

Southworth, Samuel A. U.S. Special Forces: a Guide to America’s Special Operations Units. Cambridge, MA: Da Capo, 2002.

—. U.S. Special Warfare: the Elite Combat Skills of America’s Modern Armed Forces. Cambridge, MA: Da Capo, 2004.

Media’s Negative Portrayal of Women

Lia Waugh Powell

Jena Morrow, a woman affected by an eating disorder, once said, “I am forever engaged in a silent battle in my head over whether or not to lift the fork to my mouth, and when I talk myself into doing so, I taste only shame.  I have an eating disorder.”  This quotation may have little to no meaning to a person who has never experienced the damage of an eating disorder.  With an eating disorder, there is a sense of never being enough, never being happy that consumes you every day.  A constant battle of blinking back tears as your mind reflects on what you ate that day, and you can almost feel the fat being deposited in your body.  You can see the weight gain.  The fear of gaining weight devours you whole, and there is no light at the end of the tunnel.  This occurs every day when you are battling an eating disorder.  That is every day for 8 million people in America alone (S.C. Dept. of Health).  Media have taken the woman’s body and twisted it into the perfect image, an image absolutely unachievable except through Photoshop® and excessive dieting.  The manipulated perception of beauty has driven countless women to developing eating disorders in an attempt to grasp and claim this beauty.  Eating disorders will continue to be a prominent issue in society until media change the way they portray women.

The connection between eating disorders and the media’s influence dates back to the 1800s.  Since the 1800s, the standard of female beauty often has been unrealistic and difficult to attain.  The rich and higher classes were far more likely to be able to conform to the thin and petite stature that was preferred in those times.  Women, typically, have always been willing to sacrifice comfort and even endure pain to achieve these standards, standards developed by what was considered high fashion depicted through European fashion (through whalebone corsets, and encouraging the binding of feet in Chinese culture).  In the 19th century, women with tiny waists and large bustles were valued.  It was desirable for an upper-class man to be able to span a woman’s waist with his hands.  Despite the inflicted pain and resulting health problems, such as shortness of breath (which could lead to pneumonia) and dislocated visceral organs, corsets became the height of fashion.

After corsets, in the 20th century many ideas of beauty changed.  During World War 1, women searched for comfort and power.  They cut their hair short and wore less complicated dresses.  During World War 2, women took to wearing skirts again, highlighting a very feminine look.  Many strove to be like Marilyn Monroe, who was a curvy sex symbol during the 1950s.  In the 1960s, the “thin” culture began to regain popularity when the European model Twiggy became famous.  Her petite frame became the object of affection in society, and ever since, thin has been the most desired body type.

The media began to gain more control over women as technology advanced and became more obtainable by the public, through multiple devices such as commercials on television, billboards, and magazines.  From the time children are first exposed to television, they see constant commercials for new diets to try out and beauty products to make you believe you need that particular product to be beautiful.  Average looking women wearing plain clothes with little makeup on are rarely, if ever, shown on advertisements on television or magazines.  According to the About-Face organization, “400-600 advertisements bombard us everyday in magazines, on billboards, on tv, and in newspapers.  One in eleven has a direct message about beauty, not even counting the indirect messages.”  This means media through advertisements bombard women — media’s perception of what beauty is and should be, rather than what true beauty is, thus causing unrealistic ideas of beauty and causing self-image problems.

With so many media influences, eating disorders have become incredibly popular.  Anorexia, otherwise known as Anorexia Nervosa, is the fear of eating, gaining weight, and/or becoming fat.  There are two types of anorexia: the restricting type and the binge and purge type.  Restricting Anorexia is the weight loss achieved by severe caloric restrictions and excessive exercise.  Binge and purge anorexia is akin to restricting anorexia, including periods of binge eating followed by purging behavior to avoid gaining weight (DSM-IV 65).

Bulimia, also known as Bulimia Nervosa, is an eating disorder characterized by secret episodes of binge eating.  Such activities are followed by inappropriate methods of weight control: self-induced vomiting, abuse of laxatives, and excessive exercise (67).  Bulimia and anorexia are life-long fights.  Once contracted, it is nearly impossible to fully recover from the disorders.

You need to be informed of the media’s influences because your children and my future children are susceptible to the dangers of eating disorders.  20% of people suffering from anorexia will prematurely die from complications related to their eating disorder, including suicide and heart problems (DMH S.C. Dept. of Health).  The fact something as severe as an eating disorder can be caused by the media is frightening.  It is our job to inform others of the negative effects the media can have.  You need to enforce healthy lifestyles in your children’s lives, so they can have positive body images and not go through the emotional stress and physically damaging effects of eating disorders.

To prove eating disorders are influenced by media portrayal of women, I will discuss my own experience with Anorexia Nervosa and explain why media were the main causes for my downfall.  Second, I will demonstrate the elaborate lengths magazines go through to achieve a flawless look through Photoshop® and people on television go through in makeup and the wardrobe department to conceal flaws and enhance specific features.  Third, I will prove the “Sex Sells” campaign pressures women into believing they must look a certain way to be beautiful.  Contrary to these points, the counterarguments of my thesis I will refute are first, the belief eating disorders are purely biological and not influenced by our cultural surroundings, and second, the belief media do not have any “control” over our society and thus women’s health choices.

My first argument supporting my thesis is derived from my personal experience with an eating disorder.  When I was 14 years old, I developed Anorexia Nervosa.  Media caused this because I believed I had to look the way the women did on television and in magazines to be considered beautiful.  I believed I needed to be extremely thin, have perfect legs, abs, and flawless skin.  I was terrified to eat and had an irrational fear of gaining weight.  There were days when I would eat a cracker and do several workout tapes to increase the number of calories I burned.  I would stare for hours at a mirror grabbing at my stomach, thighs, and arms in tears because I could grab fat, which in my mind should not be there.  I remember reading a book in which a girl had an eating disorder and was told she was not skinny or beautiful enough until she was capable of hugging herself to the extent her fingertips touched.  This became my goal.  I was never good enough, never skinny enough.  Eating became something I forced myself to do only because I knew I needed food to survive.  Weight loss would excite me.  I loved being able to feel my bones through my shoulders or feel my ribs when I touched my stomach.  However, if I turned on the television or walked by an issue of Cosmopolitan magazine, all of the weight loss meant nothing.  Seeing glossy magazine covers that showed beautiful women essentially naked with no physical flaws, killed me.  Both commercials and television shows haunted me, such as commercials with Victoria’s Secret models with perfect bodies and with every woman looking flawless.  They had no fat arms, thighs, or stomach.  Their skin was perfect, and their smiles shined brighter than mine ever could be.  I was suddenly reminded I would never be considered beautiful like those women.  I would never be able to have a man love me and think I am beautiful until my body matched theirs.  The media caused my downfall because everywhere I looked, with an already low self-esteem, I saw images of thin women being portrayed as beautiful, and then I would look at myself and see I did not compete with those women.  My body was incredibly flawed, I had large thighs and arms, my face was round, and my waist was not as thin as those on advertisements in magazines or television.

The disorder continued until I strengthened my relationship with Christ.  With a weak relationship, I realized I would never be happy with the way I looked.  To this day, I accept the fact I will never have a perfect body.  However, now I know an almighty God crafted me.  Yet the battle continues within me.  I still cringe at the thought of gaining weight.

Media insert images with unrealistic standards for women to achieve through the television and magazines into the minds of 5 million Americans who struggle with eating disorders, according to the National Institute of Mental Health.  Perhaps even more startling is the 119 percent increase between 1999 and 2006 of the number of children under age 12 hospitalized due to an eating disorder, the vast majority of whom were girls.  These statistics are important to acknowledge because they show the large increase of eating disorders in society for young girls.

My second argument is about the new phenomenon of Photoshop®.  Photoshop® is taking a photograph and digitally altering it.  With Photoshop® you can manipulate any photograph to make it look however you want it to.  In media, Photoshop® is used to make already thin models thinner and to airbrush their skin to give it a flawless finish.  Henry Farid, a Dartmouth professor, told ABC News in 2009, “The more and more we use this editing, the higher and higher the bar goes.  They’re creating things that are physically impossible; we’re seeing really radical digital plastic surgery.  It’s moving towards the Barbie doll model of what a woman should look like — big breasts, tiny waist, ridiculously long legs, elongated neck.  All the body fat is removed, all the wrinkles are removed, and the skin is smoothed out.”  About 99% of images are “photoshopped.”  This means practically every image we see, that our children are exposed to, has been falsified and changed, thus creating an image that portrays women in a artificial manner, encouraging beauty that cannot be achieved because it does not exist.

Like most adults, teenagers believe media influences everyone but themselves.  This is known as the “third-person effect.”  For example, in a national survey of more than 500 teens, nearly three-fourths believed sexual content on television influences teens their own age, but less than one-fourth believed media ever influence their own behavior.  This proves media have a rather strong grip on youth.  With images being “photoshopped” endlessly, there is an unachievable desire to be what the media tell you to look like.  Another example of the extreme measures taken by magazine editors is former American Idol winner Kelly Clarkson’s appearance on the cover of Self magazine.  Clarkson’s magazine cover portrays an at least 20 pound lighter singer, which caused controversy, especially since that particular issue was themed “Body Confidence.”  The magazine responded with the following: “Did we alter her appearance?  Only to make her look her personal best. … But in the sense that Kelly is the picture of confidence, and she truly is, then we believe this photo is the truest we have ever put out on the newsstand.”  Thus in this case, Clarkson’s “personal best” is not what she truly looks like; it is a slimmed down and artificial perception of what she should be.

“The effect (of the media) also appears to be growing.  The researchers’ analysis reveals that, on average, studies conducted in the 2000s show a larger influence of the media on women’s body image than do those from the 1990s,” says Dr. Grabe.  “This suggests that despite all our efforts to teach women and girls to be savvy about the media and have healthy body practices, the media’s effect on how much they internalize the thin ideal is getting stronger,” she says.  “The results are troubling because recent research has established body dissatisfaction as a major risk factor for low self-esteem, depression, obesity, and eating disorders, such as bulimia.  At the same time, women’s displeasure with their bodies has become so common that it’s now considered normal,” says Dr. Grabe.  She hopes that wider recognition of the media’s role will encourage people to see the issue as a societal one, rather than as a problem of individual women as it’s viewed now (Medical News Today).

This article is significant because Dr. Grabe’s beliefs align with my thesis.  Media have a large impact on how society develops, and with their current portrayal of women, eating disorders can become even more popular in the future, even accepted and encouraged through media.  With media continuing to glorify the thin image as beautiful, and women having constant displeasure with their bodies because they compare themselves to those on television and advertisements, eating disorders will become more prominent in society.

For my third argument, I will attest the “Sex Sells” campaign has brainwashed our country and the world for the past 50 years.  The average American woman is 5’4” tall and weighs 140 pounds.  The average female American model is 5’11” and weighs 117 pounds.  Most female fashion models are thinner than 98% of American women (Smolak).  Models are used as sex symbols: whether they are walking down the runway or posing in a photo shoot, the main idea for them to achieve is anything sexual.  Our society revolves around sex from the Victoria’s Secret commercials on television, to a commercial that is focused on a cheeseburger such as Hardee’s most recent commercial featuring a woman in a bikini eating a burger seductively, completely unnecessary.  Sex is tied into everything.  Therefore, children are being raised in a highly sexualized society, believing they have to achieve the bodies portrayed on commercials or magazines and indulge in sex to be happy or accepted.  The media have belittled women to a point where it is acceptable to try and mirror what the media say to look like.  From a Biblical perspective, we as Christians need to emphasize true beauty comes from within.  1 Peter 3:3-4 tells us, “Do not let your adorning be external — the braiding of hair and the putting on of gold jewelry, or the clothing you wear — but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious.”

To summarize my points, women and future generations need to know the media have constructed worldviews that are not healthy to obtain, especially through eating disorders.  Choosing to live healthily and taking care of your body is important and necessary.  Trying to match some other person’s body that has been retouched is not only impossible but also harmful to oneself.

The first counterargument to my thesis claims eating disorders are biological or passed down through family genetics.  The basis of this idea is that neurotransmitters are linked to eating disorders shown by studies done primarily on the hypothalamus.  Specifically, the ventromedial and lateral hypothalamuses have been shown to direct eating behaviors in humans, as well as in laboratory animals.

The ventromedial hypothalamus has been called the satiety center.  When this part of the brain is stimulated, eating behavior stops, comparable to a feeling of being satisfied.  Conversely the lateral hypothalamus, when stimulated, correlates to eating behavior.  When functioning properly, these two areas operate to keep the body at a specific body weight, termed the set point.

However, damage to either of these regions can cause the set point to be altered.  It is the case then eating will reflect the new set point.  So if this new threshold is lower than normal, the animal can starve itself to death.  Decreasing the level of epinephrine in the ventromedial hypothalamus of rats has been shown to be interrelated with rats exhibiting anorexic behaviors.  Rats have been seen to adopt a low rate of eating, increase their rate of activity, reduce their carbohydrate intake, and respond with overeating.  Therefore, biological issues can cause eating disorders but that is not the solitary issue.  In order for any of what was said to be true, the hypothalamus must be stimulated.  Something must “spark” the change; it cannot happen by itself.  This disproves the counterargument because though there are traces of eating disorders being biological, in order for the disorder to happen the hypothalamus must be triggered.

This trigger could be a feeling of shamefulness or any other negative feeling.  The brain is a very powerful and complex organ.  With an overwhelming sense of never being enough, or believing one is overweight, one’s brain actually can increase the levels of serotonin, thus contributing to depression and emotions.  So while there may be genes that play a role in the level of serotonin within our brains (for some people), the emphasis on the media’s effects should not be dismissed.

The second key counterargument is media actually do not have any effect or influence in society.  Some people honestly believe every decision we make is our own and is not influenced by any opposing forces.  However, this is not true: media have a strong impact on society.  Richard Salent, former president of CBS News, says,  “Our job is to give people not what they want, but what we decide they ought to have.”  This shows the media do indeed have great power and are fully aware of it.

The public is exposed to programming carefully crafted to create thoughts in our minds, whether they are realistic or not.  For example, Reality television shows such as Jersey Shore utilize extreme sexual behavior and excessive drinking as a way to entice viewers into living a lifestyle like theirs.  Many young adults have since begun to practice that lifestyle, endangering themselves and others.  Every decision a person makes, including whether to make oneself throw up, or to stop eating and begin to exercise excessively, is influenced by someone or something else.  The Bible even acknowledges outside influences and how they are indeed dangerous.  Proverbs 4:13 tells us to guard our hearts because they are the wellsprings of life.  Romans 12:2 states to not conform to any patterns of the world or not be influenced by the world.  These examples are important because they show even before media began to have a large impact on society, struggling with conforming to the world and being a part of the world have always been issues.  Today, the world described in the Bible can be aligned with media and how they constantly exploit women through “photoshopped” and highly sexualized images with unnaturally thin statures.  It is unhealthy to compare oneself with such images and people, and women and upcoming generations need to be aware of the effects media have and be able to discern what is healthy and what is not.

It is important to be able to recognize advertisements with emaciated models and models who have been computer enhanced, advertisements that have a large person in them portrayed with negative character attributes, and advertisements that glorify images of people on diets, or advertisements that present people relying on food for stressful situations, loneliness, and frustrations.  Here are some examples how you can recognize unhealthy images, images worthy of protest.  If you find any of these qualities in media advertisements, you can contact the National Eating Disorder Association, which is an association dedicated to helping people with eating disorders and stopping media influences, who will then review your submission.  If they accept your submission for direct action, they will contact you within one week, and if they do not decide to take direct action, they will post all of the information on their Facebook page, which informs those who monitor their page.  In doing so, you will also be informed about harmful media messages and can help keep you aware of the media’s messages.  Partaking in this will help you take control of what messages you allow in your or your child’s life, and can even help other women you have not even met by reporting harmful advertisements and preventing others from seeing them and developing an eating disorder or prevent them from being encouraged to continue with an eating disorder.

Please contact the author for more detailed bibliographic information.